“[T]he claim that suffering is bad for those who experience it and thus ought in general to be prevented when possible cannot be seriously doubted.”

— Jeff McMahan (philosopher)

Jeff McMahan, " The Meat Eaters https://opinionator.blogs.nytimes.com/2010/09/19/the-meat-eaters/", The New York Times, 19 Sept. 2010

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Jeff McMahan (philosopher) 6

American philosopher 1954

Jeff McMahan (philosopher) (1954) American philosopher

" The Meat Eaters http://opinionator.blogs.nytimes.com/2010/09/19/the-meat-eaters/", The New York Times, 19 Sept. 2010

“The Vammika Sutta likens skeptical doubt to a fork in the road. Say a traveler who is carrying many valuables arrives at a fork in the road; if he lingers there unable to decide which way to take, robbers may catch and possibly kill him. In the same way, a doubtful meditator who falls prey to wavering and procrastination cannot continue on with practice. He or she will then become a victim of mental defilements and be unable to escape the cycle of suffering. Only when he or she abandons doubt by noting it and uninterruptedly continues the practice can he or she be liberated from the cycle of suffering.”

Mahasi Sayadaw (1904–1982) Burmese Buddhist philosopher

Source: Manual of Insight (1945), p. 64

“He ought to assure himself of two things; 1st, that in every case, the incidents which he tries to prevent are really evils; and 2ndly, that if evils, they are greater than those which he employs to prevent them.”

Jeremy Bentham (1748–1832) British philosopher, jurist, and social reformer

Principles of Legislation (1830), Ch. X : Analysis of Political Good and Evil; How they are spread in society
Context: It is with government, as with medicine. They have both but a choice of evils. Every law is an evil, for every law is an infraction of liberty: And I repeat that government has but a choice of evils: In making this choice, what ought to be the object of the legislator? He ought to assure himself of two things; 1st, that in every case, the incidents which he tries to prevent are really evils; and 2ndly, that if evils, they are greater than those which he employs to prevent them.
There are then two things to be regarded; the evil of the offence and the evil of the law; the evil of the malady and the evil of the remedy.
An evil comes rarely alone. A lot of evil cannot well fall upon an individual without spreading itself about him, as about a common centre. In the course of its progress we see it take different shapes: we see evil of one kind issue from evil of another kind; evil proceed from good and good from evil. All these changes, it is important to know and to distinguish; in this, in fact, consists the essence of legislation.

“In general, when the imagination is at all noble, it is irresistible, and therefore those who can at all resist it ought to resist it. Be a plain topographer if you possibly can; if Nature meant you to be anything else, she will force you to it; but never try to be a prophet.”

John Ruskin book Modern Painters

Volume III, part V, chapter II (1856).
Modern Painters (1843-1860)

“It is a rather singular argument to maintain that, because an abuse which has been permitted a temporary existence, cannot be corrected without wounding the interests of those who have profited by it, it ought, therefore, to claim perpetual duration.”

Frédéric Bastiat (1801–1850) French classical liberal theorist, political economist, and member of the French assembly

Economic Sophisms, 1st series (1845), ch. 20 Human Labour, National Labour
Economic Sophisms (1845–1848)

“A dichotomy between the religious and the social must be imported into the [ New Testament]; it cannot be found there. The "cross" of Jesus was a political punishment; and when Christians are made to suffer by government it is usually because because of the practical import of their faith, and the doubt they cast upon the rulers' claim to be "Benefactor."”

John Howard Yoder (1927–1997) 20th century American Mennonite theologian

Source: The Politics of Jesus (1972), p. 125

“Where we can prevent predation without occasioning as much or more suffering than we would prevent, we are obligated to do so by the principle that we are obligated to alleviate avoidable animal suffering. Where we cannot prevent or cannot do so without occasioning as much or more suffering than we would prevent, that principle does not obligate us to attempt to prevent predation.”

Steve F. Sapontzis (1945)

Steve Sapontzis, " Predation https://digitalcommons.calpoly.edu/cgi/viewcontent.cgi?article=1220&context=ethicsandanimals", Ethics and Animals, Vol. 5, Iss. 2, Art. 4 (1984), p. 36