“Much more seriously, in those traditional eco-systems that we chose to retain, millions of non-human animals will continue periodically to starve, die horribly of thirst and disease, or even get eaten alive. This is commonly viewed as "natural" and hence basically OK. It would indeed be comforting to think that in some sense this ongoing animal holocaust doesn't matter too much. We often find it convenient to act as though the capacity to suffer were somehow inseparably bound up with linguistic ability or ratiocinative prowess. Yet there is absolutely no evidence that this is the case, and a great deal that it isn't.”

— David Pearce (philosopher)

1.9 The Taste of Depravity https://www.hedweb.com/hedethic/hedon1.htm#taste <br class="br"> The Hedonistic Imperative https://www.smashwords.com/books/view/514875 (1995)

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David Pearce (philosopher)28

British transhumanist 1959

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“Much more seriously, in those traditional eco-systems that we chose to retain, millions of non-human animals will continue periodically to starve, die horribly of thirst and disease, or even get eaten alive. This is commonly viewed as "natural" and hence basically OK.”

David Pearce (philosopher) (1959) British transhumanist

1.9 The Taste of Depravity https://www.hedweb.com/animutop.htm <br class="br"> The Hedonistic Imperative https://www.smashwords.com/books/view/514875 (1995)

“Human life will no longer be regarded with the kind of superstitious awe which it is accorded in traditional thought, and the lives of non-humans will no longer be a matter of indifference. This means that human life will, in a sense, be devalued, while the value granted to non-human life will be increased. A revised view of such matters as suicide and euthanasia, as well as a revised view of how we should treat animals, will result.”

James Rachels (1941–2003) American philosopher

Created from Animals: The Moral Implications of Darwinism (1990), p. 5

“The vegan diet in the western industrial society is important to me because I feel that if you open yourself up to eating dairy and meat then you’re taking part in basically a holocaust for animals. You know it’s very different if you’re in some tribal situation where people are fishing — like how we used to live. Maybe we would have eaten meat sometimes. But this kind of American idea we have of traditional eating is the cause of so much torture and misery. I don’t want to eat that – it’s gross. Animals are my friends and so it feels weird to eat them.”

Daniela Sea (1977) American filmmaker, actor, and musician

" Farm Sanctuary Exclusive: Daniela Sea Won't Take Part In An Animal Holocaust http://www.ecorazzi.com/2008/12/09/farm-sanctuary-exclusive-daniela-sea-wont-take-part-in-an-animal-holocaust/", interview with Ecorazzi (9 December 2008).

“But it is we that choose to divide animals up into discontinuous species. On the evolutionary view of life there must have been intermediates, even though, conveniently for our naming rituals, they are usually extinct.”

Richard Dawkins book A Devil's Chaplain

"Gaps in the Mind"
A Devil's Chaplain (2003)

“It's not as though we can expect that next year or a decade from now someone will find the correct systems approach and all deception will disappear. This, in my opinion, is not in the nature of systems. What is in the nature of systems is a continuing perception and deception, a continuing re-viewing of the world, of the whole system, and of its components. The essence of the systems approach, therefore, is confusion as well as enlightenment. The two are inseparable aspects of human living.”

C. West Churchman (1913–2004) American philosopher and systems scientist

Source: 1960s - 1970s, The Systems Approach (1968), p. 231; cited in Charles Smith (2007, p. 44)

“And therefore, even though animals are in pain, they aren't aware of it. They don't have this third order pain awareness. They are not aware of pain, and therefore they do not suffer as human beings do. Now, this is a tremendous comfort to those of us who are animal lovers, like myself, or to pet owners. Even though your dog or your cat may be in pain, it isn't really aware of being in pain, and therefore it doesn't suffer as you would when you are in pain.”

William Lane Craig (1949) American Christian apologist and evangelist

"Does God Exist?" debate vs Stephen Law, Westminster Central Hall, London, , quoted in * 2012-10-04
William Lane Craig argues that animals can’t feel pain
Jerry
Coyne
Jerry Coyne
Why Evolution Is True
http://whyevolutionistrue.wordpress.com/2012/10/04/william-lane-craig-argues-that-animals-cant-feel-pain/
2013-03-07

“The harder farmers push animals beyond their natural limit, and the more closely animals are confined, often the greater the risk of disease and the heavier the reliance on vets to keep herds alive. Their weapon of choice is antibiotics.”

Philip Lymbery book Farmageddon

Farmageddon (2014)

“The more that we learn about these animals the more we find that there is basically no difference between birds and their closely related dinosaur ancestors like velociraptor. Both have wishbones, brooded their nests, possess hollow bones, and were covered in feathers. If animals like velociraptor were alive today our first impression would be that they were just very unusual looking birds.”

Mark Norell (1957) American paleontologist

As quoted in American Museum of Natural History "Velociraptor had feathers" ScienceDaily (September 20, 2007)

“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)

“[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

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David Pearce (philosopher)28

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