veganism

If we take the position that an assessment that veganism is morally preferable to vegetarianism is not possible because we are all __n our own journey,_ then moral assessment becomes completely impossible or is speciesist. It is impossible because if we are all __n our own journey,_ then there is nothing to say to the racist, sexist, anti-semite, homophobe, etc. If we say that those forms of discrimination are morally bad, but, with respect to animals, we are all __n our own journey_ and we cannot make moral assessments about, for instance, dairy consumption, then we are simply being speciesist and not applying the same moral analysis to nonhumans that we apply to the human context.

Any serious social, political, and economic change must include veganism.

You cannot live a nonviolent life as long as you are consuming violence. Please consider going vegan.

Animals are property. There are laws that supposedly protect animal interestsin being treated __umanely,_ but that term is interpreted in large part to mean that we cannot impose __nnecessary_ harm on animals, and that is measured by what treatment is considered as necessary within particular industries, and according to customs of use, to exploit animals. The bottom line is that animals do not have any respect-based rights in the way that humans have, because we do not regard animals as having any moral value. They have only economic value. We value their interests economically, and we ignore their interests when it is economically beneficial for us to do so.At this point in time, it makes no sense to focus on the law, because as long as we regard animals as things, as a moral matter, the laws will necessarily reflect that absence of moral value and continue to do nothing to protect animals. We need to change social and moral thinking about animals before the law is going to do anything more.

To say that a being who is sentient has no interest in continuing to live is like saying that a being with eyes has no interest in continuing to see. Death__owever __umane___s a harm for humans and nonhumans alike.

So it is always preferable to discuss the matter of veganism in a non-judgemental way. Remember that to most people, eating flesh or dairy and using animal products such as leather, wool, and silk, is as normal as breathing air or drinking water. A person who consumes dairy or uses animal products is not necessarily or usually what a recent and unpopular American president labelled an "evil doer.

I reject animal welfare reform and single-issue campaigns because they are not only inconsistent with the claims of justice that we should be making if we really believe that animal exploitation is wrong, but because these approaches cannot work as a practical matter. Animals are property and it costs money to protect their interests; therefore, the level of protection accorded to animal interests will always be low and animals will, under the best of circumstances, still be treated in ways that would constitute torture if applied to humans.By endorsing welfare reforms that supposedly make exploitation more __ompassionate_ or single-issue campaigns that falsely suggest that there is a coherent moral distinction between meat and dairy or between fur and wool or between steak and foie gras, we betray the principle of justice that says that all sentient beings are equal for purposes of not being used exclusively as human resources. And, on a practical level, we do nothing more than make people feel better about animal exploitation.

I am opposed to animal welfare campaigns for two reasons. First, if animal use cannot be morally justified, then we ought to be clear about that, and advocate for no use. Although rape and child molestation are ubiquitous, we do not have campaigns for __umane_ rape or __umane_ child molestation. We condemn it all. We should do the same with respect to animal exploitation. Second, animal welfare reform does not provide significant protection for animal interests. Animals are chattel property; they are economic commodities. Given this status and the reality of markets, the level of protection provided by animal welfare will generally be limited to what promotes efficient exploitation. That is, we will protect animal interests to the extent that it provides an economic benefit.

Ethical veganism represents a commitment to nonviolence.

Veganism is an act of nonviolent defiance. It is our statement that we reject the notion that animals are things and that we regard sentient nonhumans as moral persons with the fundamental moral right not to be treated as the property or resources of humans.

We should always be clear that animal exploitation is wrong because it involves speciesism. And speciesism is wrong because, like racism, sexism, homophobia, anti-semitism, classism, and all other forms of human discrimination, speciesism involves violence inflicted on members of the moral community where that infliction of violence cannot be morally justified. But that means that those of us who oppose speciesism necessarily oppose discrimination against humans. It makes no sense to say that speciesism is wrong because it is like racism (or any other form of discrimination) but that we do not have a position about racism. We do. We should be opposed to it and we should always be clear about that.

If you are not vegan, please consider going vegan. It__ a matter of nonviolence. Being vegan is your statement that you reject violence to other sentient beings, to yourself, and to the environment, on which all sentient beings depend.

Veganism is not a "sacrifice." It is a joy.

Freedman and Barnouin reveal the truth in Skinny Bitch, but they encase the truth in lies--women must be skinny to be attractive and being attractive should be a priority--via the typical verbiage of female disempowerment.

When women tell me that Skinny Bitch made them go vegan, my appreciation of the book's purpose is tainted by a sadness that their self-worth had to be bartered to make that choice.

There is something about veganism that is not easy, but the difficulty is not inherent in veganism, but in our culture.

It's not that there are no challenges to becoming a vegetarian or vegan, but in the media, including authors of popular books on food and food politics, contribute to the 'enfreakment' of what is so often patronizingly referred to as the vegan or vegetarian 'lifestyle.' But again, the marginalization of those who care about animals is nothing new. Diane Beers writes in her book For the Prevention of Cruelty: The History and Legacy of Animal Rights Activism in the United States that 'several late nineteenth-century physicians concocted a diagnosable for of mental illness to explain such bizarre behavior. Sadly, they pronounced these misguided souls suffered from "zoophilpsychosis."' As Beers describes, zoophilpsychosis (an excessive concern for animals) was more likely to be diagnosed in women, who were understood to be 'particularly susceptible to the malady.' As the early animal advocacy movement in Britain and the United States was largely made up of women, such charges worked to uphold the subjugation both of women and of nonhuman animals.

Research shows that what works and is healthy for adults also works well for children, if adjusted to be age-appropriate. Children, like adults, do not suffer from a deficiency of white sugar, white flour, junk food, or processed foods. A growing child as well as an adult is hurt by junk foods and benefited by healthy foods.