“What exactly is the minority moral position for which members of a gathering such as this are likely to be propagandists? It will certainly differ slightly from person to person. There is, however, one rather minimal principle to which I trust that all here would assent, namely that the suffering or frustration of an animal of another species is an evil of the same general sort as is the suffering or frustration of a human being, and that we humans have the same general sort of moral obligation to refrain from causing, and to try actively to prevent, such evil when it concerns animals as when it concerns human beings.”

Source: The Animal Welfare Movement and the Foundations of Ethics, p. 89

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Timothy Sprigge5

British philosopher 1932–2007

Steve Stewart-Williams (1971)

Source: Darwin, God and the Meaning of Life: How Evolutionary Theory Undermines Everything You Think You Know (2010), p. 274

“[I]f suffering is bad for animals when we cause it, it is also bad for them when other animals cause it. That suffering is bad for those who experience it is not a human prejudice; nor is an effort to prevent wild animals from suffering a moralistic attempt to police the behavior of other animals. Even if we are not morally required to prevent suffering among animals in the wild for which we are not responsible, we do have a moral reason to prevent it, just as we have a general moral reason to prevent suffering among human beings that is independent both of the cause of the suffering and of our relation to the victims. The main constraint on the permissibility of acting on our reason to prevent suffering is that our action should not cause bad effects that would be worse than those we could prevent.”

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

“How far our position is a minority one will differ from person to person here. If we are against factory farms, we are morally condemning widespread and perfectly legal practices involving perhaps the majority of the human community. If we are vegetarians, we hold a position which is very much a minority one. If we are pretty radical anti-vivisectionists, we also hold what seems to be a minority position, involving as it does a radical criticism of the law and the establishment of this country.”

Timothy Sprigge (1932–2007) British philosopher

Source: The Animal Welfare Movement and the Foundations of Ethics, p. 87

“Since Darwin, scientists have agreed that there is no ‘magical’ essential difference between human and other animals, biologically-speaking. Why then do we make an almost total distinction morally? If all organisms are on one physical continuum, then we should also be on the same moral continuum. … The only arguments in favour of painful experiments on animals are: 1) that the advancement of knowledge justifies all evils – well does it? 2) that possible benefits for our own species justify mistreatment of other species – this may be a fairly strong argument when it applies to experiments where the chances of suffering are minimal and the probability of aiding applied medicine is great, but even so it is still just ‘speciesism’, and as such it is a selfish emotional argument rather than a reasoned one.”

Richard D. Ryder (1940) British psychologist

" Speciesism https://books.google.it/books?id=Rz30CgAAQBAJ&pg=PT59" (1970). Reported in Speciesism, Painism and Happiness: A Morality for the Twenty-First Century by Richard D. Ryder (Exeter: Imprint Academic, 2011), Chapter 2.

“The doctrine of human dignity says that humans merit a level of moral concern wholly different from that accorded to mere animals; for this to be true, there would have to be some big, morally significant difference between them. Therefore, any adequate defense of human dignity would require some conception of human beings as radically different from other animals. But that is precisely what evolutionary theory calls into question. It makes us suspicious of any doctrine that sees large gaps of any sort between humans and all other creatures. This being so, a Darwinian may conclude that a successful defense of human dignity is most unlikely.”

James Rachels (1941–2003) American philosopher

Created from Animals (1990), p. 172

“1. We are morally obligated to alleviate unjustified animal suffering that it is in our power to prevent without occasioning as much or more unjustified suffering.
2. Innocent animals suffer when they are preyed upon by other animals.
3. Therefore, we are morally obligated to prevent predation whenever we can do so without occasioning as much or more unjustified suffering than the predation would create, and we are also morally obligated to attempt to expand the number of such cases.”

Steve F. Sapontzis (1945)

"Saving the Rabbit from the Fox", p. 247
Morals, Reason, and Animals (1987)

“The very general occurrence of the homosexual in ancient Greece, and its wide occurrence today in some cultures in which such activity is not taboo suggests that the capacity of an individual to respond erotically to any sort of stimulus, whether it is provided by another person of the same or opposite sex, is basic in the species.”

Alfred Kinsey (1894–1956) American scientist (1894–1956)

Sexual Behaviour in the Human Male (1948)

“The restraints we are seeking to impose are ones which can only be opposed by a failure in empathy towards non-human animals which constitutes an irrational blindness to the fact of the basic sameness of suffering in whatever species of animal it occurs; an irrationality incompatible with clear thought about the issue.”

Timothy Sprigge (1932–2007) British philosopher

Source: The Animal Welfare Movement and the Foundations of Ethics, p. 95

“… morally speaking, there is no limit to the concern one must feel for the suffering of human beings, that indifference to evil is worse than evil itself, that in a free society, some are guilty, but all are responsible.”

Abraham Joshua Heschel (1907–1972) Polish-American Conservative Judaism Rabbi

"The Reasons for My Involvement in the Peace Movement" (1972) http://www.shalomctr.org/node/61; later included in Moral Grandeur and Spiritual Audacity (1996) <br class="br">Context: There is immense silent agony in the world, and the task of man is to be a voice for the plundered poor, to prevent the desecration of the soul and the violation of our dream of honesty.<br>The more deeply immersed I became in the thinking of the prophets, the more powerfully it became clear to me what the lives of the Prophets sought to convey: that morally speaking, there is no limit to the concern one must feel for the suffering of human beings, that indifference to evil is worse than evil itself, that in a free society, some are guilty, but all are responsible.

“The absolute morality that the religious person might profess would include what, stoning people for adultery, death for apostasy, punishment for breaking the Sabbath; these are all things which are religiously based absolute moralities. I don’t think I want an absolute morality. I think I want a morality that is thought-out, reasoned, argued, discussed—based upon, almost say—intelligent design. Can we not design our society which has the sort of morality, the sort of society we want to live in?”

Richard Dawkins (1941) English ethologist, evolutionary biologist and author

Dawkins on Q&A (), replying to a Muslim man who asked about 'absolute morality'. https://www.youtube.com/watch?v=mu7AQTs_y5A

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Timothy Sprigge5

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