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82-482: Animal Aid is a British animal rights organisation, founded in 1977 by Jean Pink. The group campaigns peacefully against the consumption of animals as food and against animal cruelty such as their use for medical research—and promotes a cruelty-free lifestyle. It also investigates and exposes animal abuse. Animal Aid conducts undercover investigations, produces campaign reports, leaflets and fact files, as well as educational videos and other resources. They also offer

164-562: A social contract , and thus cannot have rights, a view summarised by the philosopher Roger Scruton , who writes that only humans have duties, and therefore only humans have rights. Another argument, associated with the utilitarian tradition, maintains that animals may be used as resources so long as there is no unnecessary suffering; animals may have some moral standing, but any interests they have may be overridden in cases of comparatively greater gains to aggregate welfare made possible by their use, though what counts as "necessary" suffering or

246-478: A brain-damaged human could not make moral judgments, moral judgments cannot be used as the distinguishing characteristic for determining who is awarded rights. Cohen writes that the test for moral judgment "is not a test to be administered to humans one by one", but should be applied to the capacity of members of the species in general. Judge Richard Posner of the United States Court of Appeals for

328-660: A central role in animal advocacy since the 19th century. The anti-vivisection movement in the 19th and early 20th century in England and the United States was largely run by women, including Frances Power Cobbe , Anna Kingsford , Lizzy Lind af Hageby and Caroline Earle White (1833–1916). Garner writes that 70 per cent of the membership of the Victoria Street Society (one of the anti-vivisection groups founded by Cobbe) were women, as were 70 per cent of

410-502: A fantasy, a world of escape. Scruton singled out Peter Singer , a prominent Australian philosopher and animal-rights activist, for criticism. He wrote that Singer's works, including Animal Liberation , "contain little or no philosophical argument. They derive their radical moral conclusions from a vacuous utilitarianism that counts the pain and pleasure of all living things as equally significant and that ignores just about everything that has been said in our philosophical tradition about

492-406: A gradation or spectrum with other types of sentient rights, including human rights and the rights of conscious artificial intelligences (posthuman rights). According to sociologist David Nibert of Wittenberg University , the struggle for animal liberation must happen in tandem with a more generalized struggle against human oppression and exploitation under global capitalism . He says that under

574-834: A legitimate sacrifice of interests can vary considerably. Certain forms of animal-rights activism, such as the destruction of fur farms and of animal laboratories by the Animal Liberation Front , have attracted criticism, including from within the animal-rights movement itself, and prompted the U.S. Congress to enact laws, including the Animal Enterprise Terrorism Act , allowing the prosecution of this sort of activity as terrorism . The concept of moral rights for animals dates to Ancient India , with roots in early Jain and Hindu history, while Eastern, African, and Indigenous peoples also have rich traditions of animal protection. In

656-510: A means to an end, a view that places him firmly in the abolitionist camp. His theory does not extend to all animals, but only to those that can be regarded as subjects-of-a-life. He argues that all normal mammals of at least one year of age would qualify: ... individuals are subjects-of-a-life if they have beliefs and desires; perception, memory, and a sense of the future, including their own future; an emotional life together with feelings of pleasure and pain; preference- and welfare-interests;

738-492: A mistake to portray animal rights activists as homogeneous." Even though around 90% of US adults regularly consume meat, almost half of them appear to support a ban on slaughterhouses: in Sentience Institute 's 2017 survey of 1,094 U.S. adults' attitudes toward animal farming, 49% "support a ban on factory farming, 47% support a ban on slaughterhouses, and 33% support a ban on animal farming". The 2017 survey

820-440: A more egalitarian democratic socialist system, one that would "allow a more just and peaceful order to emerge" and be "characterized by economic democracy and a democratically controlled state and mass media", there would be "much greater potential to inform the public about vital global issues—and the potential for "campaigns to improve the lives of other animals" to be "more abolitionist in nature." Philosopher Steven Best of

902-421: A particular situation". The idea that nonhuman animals are worthy of prima facie rights is to say that, in a sense, animals have rights that can be overridden by many other considerations, especially those conflicting a human's right to life, liberty, property, and the pursuit of happiness. Garry supports his view arguing: ... if a nonhuman animal were to kill a human being in the U.S., it would have broken

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984-541: A patriarchal society: both are "the used"; the dominated, submissive " Other ". When the British feminist Mary Wollstonecraft (1759–1797) published A Vindication of the Rights of Woman (1792), Thomas Taylor (1758–1835), a Cambridge philosopher, responded with an anonymous parody, A Vindication of the Rights of Brutes (1792), saying that Wollstonecraft's arguments for women's rights could be applied equally to animals,

1066-429: A philosophical context, a prima facie (Latin for "on the face of it" or "at first glance") right is one that appears to be applicable at first glance, but upon closer examination may be outweighed by other considerations. In his book Ethics: A Pluralistic Approach to Moral Theory , Lawrence Hinman characterizes such rights as "the right is real but leaves open the question of whether it is applicable and overriding in

1148-479: A position he intended as reductio ad absurdum . In her works The Sexual Politics of Meat: A Feminist-Vegetarian Critical Theory (1990) and The Pornography of Meat (2004), Carol J. Adams focuses in particular on what she argues are the links between the oppression of women and that of non-human animals. Some transhumanists argue for animal rights, liberation, and "uplift" of animal consciousness into machines. Transhumanism also understands animal rights on

1230-498: A positive view of universal healthcare, favor reducing discrimination against African Americans, the LGBT community and undocumented immigrants, and expanding welfare to aid the poor. Two surveys found that attitudes towards animal rights tactics, such as direct action , are very diverse within the animal rights communities. Near half (50% and 39% in two surveys) of activists do not support direct action. One survey concluded "it would be

1312-932: A quarterly magazine and a sales catalogue with vegan and cruelty-free products. Animal Aid was founded in January 1977 to work, by all peaceful means, for an end to animal cruelty. The organization is a not-for-profit limited company run by a volunteer council of management. It has not applied to be a charity so that it is able to use its funds for sometimes controversial campaigns. Its aims are: Animal Aid's current patrons are Peter Egan , Sara Pascoe , Carol Royle , Peter Tatchell and Wendy Turner Webster . It has other celebrity supporters, including Chris Packham , Deborah Meaden , Thom Yorke , Stella McCartney , Richard Wilson , Massive Attack , Alexei Sayle , Benjamin Zephaniah , Martin Shaw , Chrissie Hynde , Alan Davies and

1394-411: A right to life, some control over their environment, company, play, and physical health. Stephen R. L. Clark , Mary Midgley , and Bernard Rollin also discuss animal rights in terms of animals being permitted to lead a life appropriate for their kind. Egalitarianism favors an equal distribution of happiness among all individuals, which makes the interests of the worse off more important than those of

1476-473: A singular purpose in any moment, existing and operating with relative harmony. Primus defines people exclusively as their desires, whereby desires are states which are sought for arbitrary or nil purpose(s). Primus views that desires, by definition, are each sought as ends in and of themselves and are logically the most precious (valuable) states that one can conceive. Primus distinguishes states of desire (or 'want') from states which are sought instrumentally, as

1558-699: A topic of international debate, and has been questioned during the abolition of slavery and the fight for women's rights , in debates about abortion , fetal rights , and in animal rights advocacy. Various debates have focused on questions about the personhood of different classes of entities. Historically, the personhood of women, and slaves has been a catalyst of social upheaval. In most societies today, postnatal humans are defined as persons. Likewise, certain legal entities such as corporations , sovereign states and other polities , or estates in probate are legally defined as persons. However, some people believe that other groups should be included; depending on

1640-429: A worse outcome. There are a number of positions that can be defended from a consequentalist or deontologist perspective, including the capabilities approach , represented by Martha Nussbaum , and the egalitarian approach , which has been examined by Ingmar Persson and Peter Vallentyne . The capabilities approach focuses on what individuals require to fulfill their capabilities: Nussbaum (2006) argues that animals need

1722-427: Is a being who has certain capacities or attributes such as reason , morality , consciousness or self-consciousness , and being a part of a culturally established form of social relations such as kinship , ownership of property , or legal responsibility . The defining features of personhood and, consequently, what makes a person count as a person, differ widely among cultures and contexts. In addition to

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1804-497: Is a moral intuition of many, probably most, Americans. We realize that animals feel pain, and we think that to inflict pain without a reason is bad. Nothing of practical value is added by dressing up this intuition in the language of philosophy; much is lost when the intuition is made a stage in a logical argument. When kindness toward animals is levered into a duty of weighting the pains of animals and of people equally, bizarre vistas of social engineering are opened up. Roger Scruton ,

1886-492: Is exemplified by Peter Singer , and the latter by Tom Regan and Gary Francione . Their differences reflect a distinction philosophers draw between ethical theories that judge the rightness of an act by its consequences (consequentialism/teleological ethics, or utilitarianism), and those that focus on the principle behind the act, almost regardless of consequences (deontological ethics). Deontologists argue that there are acts we should never perform, even if failing to do so entails

1968-513: Is held every year, early in December, in London , England , to promote a cruelty-free lifestyle . There are goods for sale including fair trade crafts and jewellery , cruelty-free cosmetics , recycled goods, environmentally friendly clothing, non-leather boots and shoes and seasonal cards and gifts. There is a lecture programme throughout the day, plus a wide variety of vegan food. It

2050-628: Is promoted as a family event. There is also an annual South West Christmas Without Cruelty Fayre held in Exeter, England. Animal rights Many advocates of animal rights oppose the assignment of moral value and fundamental protections on the basis of species membership alone. They consider this idea, known as speciesism , a prejudice as irrational as any other. They maintain that animals should not be viewed as property or used as food, clothing, entertainment, or beasts of burden merely because they are not human. Multiple cultural traditions around

2132-418: Is right. "The holders of rights must have the capacity to comprehend rules of duty governing all, including themselves. In applying such rules, [they] ... must recognize possible conflicts between what is in their own interest and what is just. Only in a community of beings capable of self-restricting moral judgments can the concept of a right be correctly invoked." Cohen rejects Singer's argument that, since

2214-413: Is the status of being a person. Defining personhood is a controversial topic in philosophy and law , and is closely tied to legal and political concepts of citizenship , equality , and liberty . According to common worldwide general legal practice, only a natural person or legal personality has rights , protections, privileges , responsibilities, and legal liability . Personhood continues to be

2296-854: The British Union for the Abolition of Vivisection by Cobbe in London in 1898; the Animal Welfare Board of India by Rukmini Devi Arundale in 1962; and People for the Ethical Treatment of Animals , co-founded by Ingrid Newkirk in 1980. In the Netherlands, Marianne Thieme and Esther Ouwehand were elected to parliament in 2006 representing the Parliamentary group for Animals. The preponderance of women in

2378-598: The Sharia . This recognition is based on both the Qur'an and the Hadith . The Qur'an contains many references to animals, detailing that they have souls, form communities, communicate with God, and worship Him in their own way. Muhammad forbade his followers to harm any animal and asked them to respect animals' rights. Nevertheless, Islam does allow eating of certain species of animals. According to Christianity , all animals, from

2460-498: The University of Texas at El Paso states that the animal liberation movement, as characterized by the Animal Liberation Front and its various offshoots, "is a significant threat to global capital." ... Animal liberation challenges large sectors of the capitalist economy by assailing corporate agriculture and pharmaceutical companies and their suppliers. Far from being irrelevant to social movements, animal rights can form

2542-411: The British philosopher, argued that rights imply obligations. Every legal privilege, he wrote, imposes a burden on the one who does not possess that privilege: that is, "your right may be my duty." Scruton therefore regarded the emergence of the animal rights movement as "the strangest cultural shift within the liberal worldview", because the idea of rights and responsibilities is, he argued, distinctive to

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2624-529: The Cartesian view of animals. Darwin noted the mental and emotional continuity between humans and animals, suggesting the possibility of animal suffering. The anti-vivisection movement emerged in the late 19th and early 20th centuries, driven significantly by women. From the 1970s onward, growing scholarly and activist interest in animal treatment has aimed to raise awareness and reform laws to improve animal rights and human–animal relationships. For some

2706-645: The Law (1995) was the first extensive jurisprudential treatment of animal rights. In it, Francione compares the situation of animals to the treatment of slaves in the United States , where legislation existed that appeared to protect them while the courts ignored that the institution of slavery itself rendered the protection unenforceable. He offers as an example the United States Animal Welfare Act , which he describes as an example of symbolic legislation, intended to assuage public concern about

2788-782: The Reverend Professor Andrew Linzey . Patrons and supporters now deceased have included Watership Down author Richard Adams , Tony Benn and comedian Spike Milligan . Dr Charlotte Uhlenbroek , the primatologist, has supported the Animal Aid campaign against primate experiments, stating: "I have yet to hear a sufficiently compelling scientific argument that justifies the suffering inflicted on primates in medical research." BBC TV Springwatch 's Michaela Strachan presented Animal Aid's Animal Kind series of short curriculum-based educational films. Animal Aid campaigns include: Animal Aid's Christmas Festival

2870-567: The Seventh Circuit debated the issue of animal rights in 2001 with Peter Singer. Posner posits that his moral intuition tells him "that human beings prefer their own. If a dog threatens a human infant, even if it requires causing more pain to the dog to stop it, than the dog would have caused to the infant, then we favour the child. It would be monstrous to spare the dog." Singer challenges this by arguing that formerly unequal rights for gays, women, and certain races were justified using

2952-461: The US before 1989 were taught to ignore pain, he writes, and at least one major veterinary hospital in the 1960s did not stock narcotic analgesics for animal pain control. In his interactions with scientists, he was often asked to "prove" that animals are conscious, and to provide "scientifically acceptable" evidence that they could feel pain. Scientific publications have made it clear since the 1980s that

3034-544: The Western world, Aristotle viewed animals as lacking reason and existing for human use, though other ancient philosophers believed animals deserved gentle treatment. Major religious traditions, chiefly Indian or Dharmic religions , opposed animal cruelty. While scholars like Descartes saw animals as unconscious automata and Kant denied direct duties to animals, Jeremy Bentham emphasized their capacity to suffer. The publications of Charles Darwin eventually eroded

3116-628: The ability to initiate action in pursuit of their desires and goals; a psychophysical identity over time; and an individual welfare in the sense that their experiential life fares well or ill for them, logically independently of their utility for others and logically independently of their being the object of anyone else's interests. Whereas Singer is primarily concerned with improving the treatment of animals and accepts that, in some hypothetical scenarios, individual animals might be used legitimately to further human or nonhuman ends, Regan believes we ought to treat nonhuman animals as we would humans. He applies

3198-554: The ability to suffer, nothing more, and once it is established that a being has interests, those interests must be given equal consideration. Singer quotes the English philosopher Henry Sidgwick (1838–1900): "The good of any one individual is of no more importance, from the point of view ... of the Universe, than the good of any other." Singer argues that equality of consideration is a prescription, not an assertion of fact: if

3280-630: The animal rights movement; indeed, the terms "animal protection" and "protectionism" are increasingly favored. His position in 1996 was that there is no animal rights movement in the United States. Mark Rowlands , professor of philosophy at the University of Florida, has proposed a contractarian approach, based on the original position and the veil of ignorance —a "state of nature" thought experiment that tests intuitions about justice and fairness—in John Rawls 's A Theory of Justice (1971). In

3362-531: The attitude of individuals regarding the treatment of animals and animal rights. These include gender, age, occupation, religion, and level of education. There has also been evidence to suggest that prior experience with pets may be a factor in people's attitudes. According to some studies, women are more likely to empathize with the cause of animal rights than men. A 1996 study suggested that factors that may partially explain this discrepancy include attitudes towards feminism and science, scientific literacy, and

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3444-538: The basis for a broad coalition of progressive social groups and drive changes that strike at the heart of capitalist exploitation of animals, people and the earth. R. G. Frey , professor of philosophy at Bowling Green State University, is a preference utilitarian. In his early work, Interests and Rights (1980), Frey disagreed with Singer—who wrote in Animal Liberation (1975) that the interests of nonhuman animals must be given equal consideration when judging

3526-487: The basis of animal rights is in religion or animal worship (or in general nature worship ), with some religions banning killing any animal. In other religions animals are considered unclean . Hindu and Buddhist societies abandoned animal sacrifice and embraced vegetarianism from the 3rd century BCE. One of the most important sanctions of the Jain , Hindu, and Buddhist faiths is the concept of ahimsa , or refraining from

3608-452: The better off. Another approach, virtue ethics , holds that in considering how to act we should consider the character of the actor, and what kind of moral agents we should be. Rosalind Hursthouse has suggested an approach to animal rights based on virtue ethics. Mark Rowlands has proposed a contractarian approach. Nussbaum (2004) writes that utilitarianism, starting with Jeremy Bentham and John Stuart Mill , has contributed more to

3690-399: The consequences of an act—on the grounds that animals have no interests. Frey argues that interests are dependent on desire, and that no desire can exist without a corresponding belief. Animals have no beliefs, because a belief state requires the ability to hold a second-order belief—a belief about the belief—which he argues requires language: "If someone were to say, e.g. 'The cat believes that

3772-481: The debates could be held on common basis to all theological schools. The purpose of the debate was to establish the relation, similarities and differences between the logos ( Ancient Greek : Λóγος , romanized :  Lógos / Verbum ) and God. The philosophical concept of person arose, taking the word " prosopon " ( Ancient Greek : πρόσωπον , romanized :  prósōpon ) from the Greek theatre . Therefore,

3854-516: The destruction of life. According to Buddhism, humans do not deserve preferential treatment over other living beings. The Dharmic interpretation of this doctrine prohibits the killing of any living being. These Indian religions' dharmic beliefs are reflected in the ancient Indian works of the Tolkāppiyam and Tirukkural , which contain passages that extend the idea of nonviolence to all living beings. In Islam, animal rights were recognized early by

3936-469: The door is locked,' then that person is holding, as I see it, that the cat holds the declarative sentence 'The door is locked' to be true; and I can see no reason whatever for crediting the cat or any other creature which lacks language, including human infants, with entertaining declarative sentences." Carl Cohen , professor of philosophy at the University of Michigan, argues that rights holders must be able to distinguish between their own interests and what

4018-410: The equality of the sexes were based only on the idea that men and women were equally intelligent, we would have to abandon the practice of equal consideration if this were later found to be false. But the moral idea of equality does not depend on matters of fact such as intelligence, physical strength, or moral capacity. Equality therefore cannot be grounded on the outcome of scientific investigations into

4100-449: The extent to which it satisfies the preferences (interests) of those affected. His position is that there is no reason not to give equal consideration to the interests of human and nonhumans, though his principle of equality does not require identical treatment. A mouse and a man both have an interest in not being kicked, and there are no moral or logical grounds for failing to accord those interests equal weight. Interests are predicated on

4182-558: The human condition, and it makes no sense to spread them beyond our own species. He accused animal rights advocates of "pre-scientific" anthropomorphism , attributing traits to animals that are, he says, Beatrix Potter -like, where "only man is vile." It is within this fiction that the appeal of animal rights lies, he argued. The world of animals is non-judgmental, filled with dogs who return our affection almost no matter what we do to them, and cats who pretend to be affectionate when, in fact, they care only about themselves. It is, he argued,

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4264-406: The intelligence of nonhumans. All that matters is whether they can suffer. Commentators on all sides of the debate now accept that animals suffer and feel pain, although it was not always so. Bernard Rollin , professor of philosophy, animal sciences, and biomedical sciences at Colorado State University, writes that Descartes's influence continued to be felt until the 1980s. Veterinarians trained in

4346-591: The laws of the land and would probably get rougher sanctions than if it were a human. My point is that like laws govern all who interact within a society, rights are to be applied to all beings who interact within that society. This is not to say these rights endowed by humans are equivalent to those held by nonhuman animals, but rather that if humans possess rights then so must all those who interact with humans. In sum, Garry suggests that humans have obligations to nonhuman animals; animals do not, and ought not to, have uninfringible rights against humans. Women have played

4428-598: The logos (the Ancient Greek : Λóγος , romanized :  Lógos / Verbum ), which was identified with the Christ, was defined as a "person" of God. This concept was applied later to the Holy Ghost, the angels and to all human beings. Trinitarianism holds that God has three persons. Since then, a number of important changes to the word's meaning and use have taken place, and attempts have been made to redefine

4510-473: The majority of researchers do believe animals suffer and feel pain, though it continues to be argued that their suffering may be reduced by an inability to experience the same dread of anticipation as humans or to remember the suffering as vividly. The ability of animals to suffer, even it may vary in severity, is the basis for Singer's application of equal consideration. The problem of animal suffering, and animal consciousness in general, arose primarily because it

4592-718: The membership of the British RSPCA in 1900. The modern animal advocacy movement has a similar representation of women. They are not invariably in leadership positions: during the March for Animals in Washington, D.C., in 1990—the largest animal rights demonstration held until then in the United States—most of the participants were women, but most of the platform speakers were men. Nevertheless, several influential animal advocacy groups have been founded by women, including

4674-434: The mistreatment of animals, and in many countries there are laws that seem to reflect those concerns, "in practice the legal system allows any use of animals, however abhorrent." The law only requires that any suffering not be "unnecessary". In deciding what counts as "unnecessary", an animal's interests are weighed against the interests of human beings, and the latter almost always prevail. Francione's Animals, Property, and

4756-426: The modern philosophy of mind , this concept of personal identity is sometimes referred to as the diachronic problem of personal identity. The synchronic problem is grounded in the question of what features or traits characterize a given person at one time. Identity is an issue for both continental philosophy and analytic philosophy . A key question in continental philosophy is in what sense we can maintain

4838-502: The modern conception of identity, while realizing many of our prior assumptions about the world are incorrect. Proposed solutions to the problem of personal identity include continuity of the physical body, continuity of an immaterial mind or soul , continuity of consciousness or memory , the bundle theory of self, continuity of personality after the death of the physical body, and proposals that there are actually no persons or selves who persist over time at all. In ancient Rome,

4920-690: The moral rights of humans are based on their possession of certain cognitive abilities, and because these abilities are also possessed by at least some nonhuman animals, such animals must have the same moral rights as humans. Although only humans act as moral agents, both marginal-case humans, such as infants, and at least some nonhumans must have the status of "moral patients". Moral patients are unable to formulate moral principles, and as such are unable to do right or wrong, even though what they do may be beneficial or harmful. Only moral agents are able to engage in moral action. Animals for Regan have " intrinsic value " as subjects-of-a-life, and cannot be regarded as

5002-408: The movement has led to a body of academic literature exploring feminism and animal rights, such as feminism and vegetarianism or veganism , the oppression of women and animals, and the male association of women and animals with nature and emotion, rather than reason—an association that several feminist writers have embraced. Lori Gruen writes that women and animals serve the same symbolic function in

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5084-415: The original position, individuals choose principles of justice (what kind of society to form, and how primary social goods will be distributed), unaware of their individual characteristics—their race, sex, class, or intelligence, whether they are able-bodied or disabled, rich or poor—and therefore unaware of which role they will assume in the society they are about to form. The idea is that, operating behind

5166-453: The presence of a greater emphasis on "nurturance or compassion" among women. A common misconception on the concept of animal rights is that its proponents want to grant non-human animals the exact same legal rights as humans, such as the right to vote . This is not the case, as the concept is that animals should have rights with equal consideration to their interests (for example, cats do not have any interest in voting, so they should not have

5248-485: The question of personhood, of what makes a being count as a person to begin with, there are further questions about personal identity and self : both about what makes any particular person that particular person instead of another, and about what makes a person at one time the same person as they were or will be at another time despite any intervening changes. The plural form "people" is often used to refer to an entire nation or ethnic group (as in "a people"), and this

5330-415: The real distinction between persons and animals." Tom Regan countered this view of rights by distinguishing moral agents and moral patients. According to a paper published in 2000 by Harold Herzog and Lorna Dorr, previous academic surveys of attitudes towards animal rights have tended to suffer from small sample sizes and non-representative groups. However, a number of factors appear to correlate with

5412-407: The recognition of the moral status of animals than any other ethical theory. The utilitarian philosopher most associated with animal rights is Peter Singer, professor of bioethics at Princeton University . Singer is not a rights theorist, but uses the language of rights to discuss how we ought to treat individuals. He is a preference utilitarian , meaning that he judges the rightness of an act by

5494-531: The respondents who were strong Christian fundamentalists and believers in creationism were less likely to advocate for animal rights than those who were less fundamentalist in their beliefs. The findings extended previous research, such as a 1992 study which found that 48% of animal rights activists were atheists or agnostic . A 2019 study in The Washington Post found that those who have positive attitudes toward animal rights also tend to have

5576-406: The right to vote). A 2016 study found that support for animal testing may not be based on cogent philosophical rationales, and more open debate is warranted. A 2007 survey to examine whether or not people who believed in evolution were more likely to support animal rights than creationists and believers in intelligent design found that this was largely the case—according to the researchers,

5658-635: The same set of intuitions. Posner replies that equality in civil rights did not occur because of ethical arguments, but because facts mounted that there were no morally significant differences between humans based on race, sex, or sexual orientation that would support inequality. If and when similar facts emerge about humans and animals, the differences in rights will erode too. But facts will drive equality, not ethical arguments that run contrary to instinct, he argues. Posner calls his approach "soft utilitarianism", in contrast to Singer's "hard utilitarianism". He argues: The "soft" utilitarian position on animal rights

5740-545: The smallest to the largest, are cared for and loved. According to the Bible, "All these animals waited for the Lord, that the Lord might give them food at the hour. The Lord gives them, they receive; The Lord opens his hand, and they are filled with good things." It further says God "gave food to the animals, and made the crows cry." The two main philosophical approaches to animal ethics are utilitarian and rights-based. The former

5822-725: The species barrier, but others oppose it because it predicates moral value on mental complexity rather than on sentience alone. As of November 2019 , 29 countries had enacted bans on hominoid experimentation ; Argentina has granted captive orangutans basic human rights since 2014. Outside of primates , animal-rights discussions most often address the status of mammals (compare charismatic megafauna ). Other animals (considered less sentient) have gained less attention— insects relatively little (outside Jainism ) and animal-like bacteria hardly any. The vast majority of animals have no legally recognised rights. Critics of animal rights argue that nonhuman animals are unable to enter into

5904-524: The strict Kantian ideal (which Kant himself applied only to humans) that they ought never to be sacrificed as a means to an end, and must be treated as ends in themselves. Gary Francione, professor of law and philosophy at Rutgers Law School in Newark, is a leading abolitionist writer, arguing that animals need only one right, the right not to be owned. Everything else would follow from that paradigm shift . He writes that, although most people would condemn

5986-436: The theory, the category of "person" may be taken to include or not pre-natal humans or such non-human entities as animals , artificial intelligences , or extraterrestrial life . Personal identity is the unique identity of persons through time. That is to say, the necessary and sufficient conditions under which a person at one time and a person at another time can be said to be the same person, persisting through time. In

6068-492: The treatment of animals, but difficult to implement. He argues that a focus on animal welfare, rather than animal rights, may worsen the position of animals by making the public feel comfortable about using them and entrenching the view of them as property. He calls animal rights groups who pursue animal welfare issues, such as People for the Ethical Treatment of Animals , the " new welfarists ", arguing that they have more in common with 19th-century animal protectionists than with

6150-489: The value that is intuitively bestowed upon humans, their possessions, animals, and aspects of the natural environment is due to a value monism known as "richness." Richness, Kelly argues, is a product of the "variety" and the "unity" within an entity or agent. According to Kelly, human beings and animals are morally valued and entitled to the status of persons because they are complex organisms whose multitude of psychological and biological components are generally unified towards

6232-578: The veil of ignorance, they will choose a social contract in which there is basic fairness and justice for them no matter the position they occupy. Rawls did not include species membership as one of the attributes hidden from the decision-makers in the original position. Rowlands proposes extending the veil of ignorance to include rationality, which he argues is an undeserved property similar to characteristics including race, sex and intelligence. American philosopher Timothy Garry has proposed an approach that deems nonhuman animals worthy of prima facie rights. In

6314-514: The word persona (Latin) or prosopon ( πρόσωπον ; Ancient Greek) originally referred to the masks worn by actors on stage. The various masks represented the various "personae" in the stage play. The concept of person was further developed during the Trinitarian and Christological debates of the 4th and 5th centuries in contrast to the word nature. During the theological debates, some philosophical tools (concepts) were needed so that

6396-450: The word with varying degrees of adoption and influence. According to Jörg Noller, at least six approaches can be distinguished: Other theories attribute personhood to those states that are viewed to possess intrinsic or universal value. Value theory attempts to capture those states that are universally considered valuable by their nature, allowing one to assign the concept of personhood upon those states. For example, Chris Kelly argues that

6478-597: The world such as Jainism , Taoism , Hinduism , Buddhism , Shinto and Animism also espouse forms of animal rights. In parallel to the debate about moral rights, law schools in North America now often teach animal law , and several legal scholars, such as Steven M. Wise and Gary L. Francione , support the extension of basic legal rights and personhood to non-human animals. The animals most often considered in arguments for personhood are hominids . Some animal-rights academics support this because it would break

6560-699: Was argued that animals have no language . Singer writes that, if language were needed to communicate pain, it would often be impossible to know when humans are in pain, though we can observe pain behavior and make a calculated guess based on it. He argues that there is no reason to suppose that the pain behavior of nonhumans would have a different meaning from the pain behavior of humans. Tom Regan, professor emeritus of philosophy at North Carolina State University, argues in The Case for Animal Rights (1983) that nonhuman animals are what he calls "subjects-of-a-life", and as such are bearers of rights. He writes that, because

6642-929: Was replicated by researchers at the Oklahoma State University , who found similar results: 73% of respondents answered "yes" to the question "Were you aware that slaughterhouses are where livestock are killed and processed into meat, such that, without them, you would not be able to consume meat?" In the U.S., many public protest slaughters were held in the late 1960s and early 1970s by the National Farmers Organization . Protesting low prices for meat, farmers killed their animals in front of media representatives. The carcasses were wasted and not eaten. This effort backfired because it angered television audiences to see animals needlessly and wastefully killed. Person A person ( pl. : people or persons , depending on context)

6724-420: Was the original meaning of the word; it subsequently acquired its use as a plural form of person. The plural form "persons" is often used in philosophical and legal writing. The criteria for being a person... are designed to capture those attributes which are the subject of our most humane concern with ourselves and the source of what we regard as most important and most problematical in our lives. Personhood

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