“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

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

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Steve F. Sapontzis 7

1945

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“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

“[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

“If we decide – and this is our decision; it’s not imposed on us from above – if we decide that reducing the amount of suffering in the world is a good ethical principle to live by, then it becomes entirely unjustified and arbitrary to extend this principle to human beings but not also to extend it to other animals capable of suffering. Why should the suffering of nonhumans be less important than that of humans? Surely a universe with less suffering is better than one with more, regardless of whether the locus of suffering is a human being or not, a rational being or not, a member of the moral community or not. Suffering is suffering, and these other variables are morally irrelevant.”

Steve Stewart-Williams (1971)

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

“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.”

Timothy Sprigge (1932–2007) British philosopher

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

“I don't hold animals superior or even equal to humans. The whole case for behaving decently to animals rests on the fact that we are the superior species. We are the species uniquely capable of imagination, rationality and moral choice—and that is precisely why we are under the obligation to recognise and respect the rights of animals.”

Brigid Brophy (1929–1995) novelist, essayist

Source: The Rights of Animals (1965), p. 21

“The suffering that animals undergo while being caught and eaten may be intense and the process by which they are killed may last for a quarter of an hour or more. Because the number of predators worldwide is enormous, and because, like us, many of them must eat with considerable frequency, the aggregate amount of suffering in the world at any time that is caused by predation is unimaginably vast.”

Jeff McMahan (philosopher) (1954) American philosopher

" The Moral Problem of Predation http://jeffersonmcmahan.com/wp-content/uploads/2012/11/The-Moral-Problem-of-Predation.pdf" (2014), p. 10

“Many years from now, our descendants will look back on the use of animals for food—particularly the intense animal suffering in factory farms—as a moral atrocity.”

Jacy Reese (1992) American social scientist

[Why It's Time to End Factory Farming, October 20, 2018, Quillette, https://quillette.com/2018/10/20/why-its-time-to-end-factory-farming/]

“But why must the system go to such lengths to block our empathy? Why all the psychological acrobatics? The answer is simple: because we care about animals, and we don't want them to suffer. And because we eat them. Our values and behaviors are incongruent, and this incongruence causes us a certain degree of moral discomfort. In order to alleviate this discomfort, we have three choices: we can change our values to match our behaviors, we can change our behaviors to match our values, or we can change our perception of our behaviors so that they appear to match our values. It is around this third option that our schema of meat is shaped. As long as we neither value unnecessary animal suffering nor stop eating animals, our schema will distort our perceptions of animals and the meat we eat, so that we can feel comfortable enough to consume them.”

Melanie Joy book Why We Love Dogs, Eat Pigs, and Wear Cows

Source: Why We Love Dogs, Eat Pigs, and Wear Cows (2010), p. 18

“The most striking quality that humans and animals have in common is the capacity to experience suffering. Why do we still blind ourselves, now at the beginning of the twenty-first century, to the immeasurable suffering that we inflict on animals, knowing that a great part of the pain that we cause them is neither necessary nor unavoidable? Certainly we should know that there is no moral justification for inflicting needless pain and death on any being.”

Matthieu Ricard (1946) French writer and Buddhist monk

Introduction, p. 4
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“If it is in our power to prevent something bad from happening, without thereby sacrificing anything of comparable moral importance, we ought, morally, to do it.”

Peter Singer (1946) Australian philosopher

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