Animal Rights Essay Body Definition
For the journal, see Animal Welfare (journal).
Animal welfare is the well-being of animals. The standards of "good" animal welfare vary considerably between different contexts. These standards are under constant review and are debated, created and revised by animal welfare groups, legislators and academics worldwide.Animal welfare science uses various measures, such as longevity, disease, immunosuppression, behavior, physiology, and reproduction, although there is debate about which of these indicators provide the best information.
Respect for animal welfare is often based on the belief that non-human animals are sentient and that consideration should be given to their well-being or suffering, especially when they are under the care of humans. These concerns can include how animals are slaughtered for food, how they are used in scientific research, how they are kept (as pets, in zoos, farms, circuses, etc.), and how human activities affect the welfare and survival of wild species.
There are two forms of criticism of the concept of animal welfare, coming from diametrically opposite positions. One view, held by some thinkers in history, holds that humans have no duties of any kind to animals. The other view is based on the animal rights position that animals should not be regarded as property and any use of animals by humans is unacceptable. Accordingly, some animal rights proponents argue that the perception of better animal welfare facilitates continued and increased exploitation of animals. Some authorities therefore treat animal welfare and animal rights as two opposing positions.[page needed] Others see animal welfare gains as incremental steps towards animal rights.
The predominant view of modern neuroscientists, notwithstanding philosophical problems with the definition of consciousness even in humans, is that consciousness exists in nonhuman animals. However, some still maintain that consciousness is a philosophical question that may never be scientifically resolved.
History, principles and practice
Early legislation in the Western world on behalf of animals includes the Ireland Parliament (Thomas Wentworth) "An Act against Plowing by the Tayle, and pulling the Wooll off living Sheep", 1635, and the Massachusetts Colony (Nathaniel Ward) "Off the Bruite Creatures" Liberty 92 and 93 in the "Massachusetts Body of Liberties" of 1641.
Since 1822, when Irish MP Richard Martin brought the "Cruel Treatment of Cattle Act 1822" through Parliament offering protection from cruelty to cattle, horses, and sheep, an animal welfare movement has been active in England. Martin was among the founders of the world's first animal welfare organization, the Society for the Prevention of Cruelty to Animals, or SPCA, in 1824. In 1840, Queen Victoria gave the society her blessing, and it became the RSPCA. The society used members' donations to employ a growing network of inspectors, whose job was to identify abusers, gather evidence, and report them to the authorities.
In 1837 the German minister Albert Knapp founded the first German animal welfare society.
One of the first national laws to protect animals was the UK "Cruelty to Animals Act 1835" followed by the "Protection of Animals Act 1911". In the US it was many years until there was a national law to protect animals—the "Animal Welfare Act of 1966"—although there were a number of states that passed anti-cruelty laws between 1828 and 1898. In India, animals are protected by the "Prevention of Cruelty to Animals Act, 1960".
Significant progress in animal welfare did not take place until the late 20th century. In 1965, the UK government commissioned an investigation—led by Professor Roger Brambell—into the welfare of intensively farmed animals, partly in response to concerns raised in Ruth Harrison's 1964 book, Animal Machines. On the basis of Professor Brambell's report, the UK government set up the Farm Animal Welfare Advisory Committee in 1967, which became the Farm Animal Welfare Council in 1979. The committee's first guidelines recommended that animals require the freedoms to "stand up, lie down, turn around, groom themselves and stretch their limbs." The guidelines have since been elaborated upon to become known as the Five Freedoms.
In the UK, the "Animal Welfare Act 2006" consolidated many different forms of animal welfare legislation.
A number of animal welfare organisations are campaigning to achieve a Universal Declaration on Animal Welfare (UDAW) at the United Nations. In principle, the Universal Declaration would call on the United Nations to recognise animals as sentient beings, capable of experiencing pain and suffering, and to recognise that animal welfare is an issue of importance as part of the social development of nations worldwide. The campaign to achieve the UDAW is being co-ordinated by World Animal Protection, with a core working group including Compassion in World Farming, the RSPCA, and the Humane Society International (the international branch of HSUS).
Animal welfare science
Main article: Animal welfare science
Animal welfare science is an emerging field that seeks to answer questions raised by the keeping and use of animals, such as whether hens are frustrated when confined in cages, whether the psychological well-being of animals in laboratories can be maintained, and whether zoo animals are stressed by the transport required for international conservation.
Animal welfare issues
A major concern for the welfare of farm animals is factory farming in which large numbers of animals are reared in confinement at high stocking densities. Issues include the limited opportunities for natural behaviors, for example, in battery cages, veal and gestation crates, instead producing abnormal behaviors such as tail-biting, cannibalism, and feather pecking, and routine invasive procedures such as beak trimming, castration, and ear notching. More extensive methods of farming, e.g. free range, can also raise welfare concerns such as the mulesing of sheep, predation of stock by wild animals, and biosecurity.
Farm animals are artificially selected for production parameters which sometimes impinge on the animals' welfare. For example, broiler chickens are bred to be very large to produce the greatest quantity of meat per animal. Broilers bred for fast growth have a high incidence of leg deformities because the large breast muscles cause distortions of the developing legs and pelvis, and the birds cannot support their increased body weight. As a consequence, they frequently become lame or suffer from broken legs. The increased body weight also puts a strain on their hearts and lungs, and ascites often develops. In the UK alone, up to 20 million broilers each year die from the stress of catching and transport before reaching the slaughterhouse.
Another concern about the welfare of farm animals is the method of slaughter, especially ritual slaughter. While the killing of animals need not necessarily involve suffering, the general public considers that killing an animal reduces its welfare. This leads to further concerns about premature slaughtering such as chick culling by the laying hen industry, in which males are slaughtered immediately after hatching because they are superfluous; this policy occurs in other farm animal industries such as the production of goat and cattle milk, raising the same concerns.
Further information: Whaling, Marine mammals and sonar, Captive killer whales, Beluga whale § Captivity, Dolphinarium § Animal_welfare, and Human–animal_communication § Cetaceans
Captive cetaceans are kept for display, research and naval operations. To enhance their welfare, humans feed them fish which are dead, but are disease-free, protect them from predators and injury, monitor their health, and provide activities for behavioral enrichment. Some are kept in lagoons with natural soil and vegetated sides. Most are in concrete tanks which are easy to clean, but echo their natural sounds back to them. They cannot develop their own social groups, and related cetaceans are typically separated for display and breeding. Military dolphins used in naval operations swim free during operations and training, and return to pens otherwise. Captive cetaceans are trained to present themselves for blood samples, health exams and noninvasive breath samples above their blow holes. Staff can monitor the captives afterwards for signs of infection from the procedure.
Research on wild cetaceans leaves them free to roam and make sounds in their natural habitat, eat live fish, face predators and injury, and form social groups voluntarily. However boat engines of researchers, whale watchers and others add substantial noise to their natural environment, reducing their ability to echolocate and communicate.Electric engines are far quieter, but are not widely used for either research or whale watching, even for maintaining position, which does not require much power. Vancouver Port offers discounts for ships with quiet propeller and hull designs. Other areas have reduced speeds. Boat engines also have unshielded propellers, which cause serious injuries to cetaceans who come close to the propeller. The US Coast Guard has proposed rules on propeller guards to protect human swimmers, but has not adopted any rules. The US Navy uses propeller guards to protect manatees in Georgia.Ducted propellers provide more efficient drive at speeds up to 10 knots, and protect animals beneath and beside them, but need grilles to prevent injuries to animals drawn into the duct. Attaching satellite trackers and obtaining biopsies to measure pollution loads and DNA involve either capture and release, or shooting the cetaceans from a distance with dart guns. A cetacean was killed by a fungal infection after being darted, due to either an incompletely sterilized dart or an infection from the ocean entering the wound caused by the dart. Researchers on wild cetaceans have not yet been able to use drones to capture noninvasive breath samples.
Other harms to wild cetaceans include commercial whaling, aboriginal whaling, drift netting, ship collisions, water pollution, noise from sonar and reflection seismology, predators, loss of prey, disease. Efforts to enhance the life of wild cetaceans, besides reducing those harms, include offering human music. Canadian rules do not forbid playing quiet music, though they forbid "noise that may resemble whale songs or calls, under water".
The European Commission's activities in this area start with the recognition that animals are sentient beings. The general aim is to ensure that animals do not endure avoidable pain or suffering, and obliges the owner/keeper of animals to respect minimum welfare requirements.European Union legislation regarding farm animal welfare is regularly re-drafted according to science-based evidence and cultural views. For example, in 2009, legislation was passed which aimed to reduce animal suffering during slaughter and on January 1, 2012, the European Union Council Directive 1999/74/EC came into act, which means that conventional battery cages for laying hens are now banned across the Union.
The Animal Welfare Act 2006 makes owners and keepers responsible for ensuring that the welfare needs of their animals are met. These include the need: for a suitable environment (place to live), for a suitable diet, to exhibit normal behavior patterns, to be housed with, or apart from, other animals (if applicable), and to be protected from pain, injury, suffering and disease. Anyone who is cruel to an animal, or does not provide for its welfare needs, may be banned from owning animals, fined up to £20,000 and/or sent to prison.
In the UK, the welfare of research animals being used for "regulated procedures" was historically protected by the Animals (Scientific Procedures) Act 1986 (ASPA) which is administrated by the Home Office. The Act defines "regulated procedures" as animal experiments that could potentially cause "pain, suffering, distress or lasting harm" to "protected animals". Initially, "protected animals" encompassed all living vertebrates other than humans, but, in 1993, an amendment added a single invertebrate species, the common octopus.
Primates, cats, dogs, and horses have additional protection over other vertebrates under the Act. Revised legislation came into force in January 2013. This has been expanded to protect "...all living vertebrates, other than man, and any living cephalopod. Fish and amphibia are protected once they can feed independently and cephalopods at the point when they hatch. Embryonic and foetal forms of mammals, birds and reptiles are protected during the last third of their gestation or incubation period." The definition of regulated procedures was also expanded: "A procedure is regulated if it is carried out on a protected animal and may cause that animal a level of pain, suffering, distress or lasting harm equivalent to, or higher than, that caused by inserting a hypodermic needle according to good veterinary practice." It also includes modifying the genes of a protected animal if this causes the animal pain, suffering, distress, or lasting harm. The ASPA also considers other issues such as animal sources, housing conditions, identification methods, and the humane killing of animals.
This legislation is widely regarded as the strictest in the world. Those applying for a license must explain why such research cannot be done through non-animal methods. The project must also pass an ethical review panel which aims to decide if the potential benefits outweigh any suffering for the animals involved.
In the United States, a federal law called the Humane Slaughter Act was designed to decrease suffering of livestock during slaughter.
The Georgia Animal Protection Act of 1986 was a state law enacted in response to the inhumane treatment of companion animals by a pet store chain in Atlanta. The Act provided for the licensing and regulation of pet shops, stables, kennels, and animal shelters, and established, for the first time, minimum standards of care. Additional provisions, called the Humane Euthanasia Act, were added in 1990, and then further expanded and strengthened with the Animal Protection Act of 2000.
In 2002, voters passed (by a margin of 55% for and 45% against) Amendment 10 to the Florida Constitution banning the confinement of pregnant pigs in gestation crates. In 2006, Arizona voters passed Proposition 204 with 62% support; the legislation prohibits the confinement of calves in veal crates and breeding sows in gestation crates. In 2007, the Governor of Oregon signed legislation prohibiting the confinement of pigs in gestation crates and in 2008, the Governor of Colorado signed legislation that phased out both gestation crates and veal crates. Also during 2008, California passed Proposition 2, known as the "Prevention of Farm Animal Cruelty Act", which orders new space requirements for farm animals starting in 2015.
In the US, every institution that uses vertebrate animals for federally funded laboratory research must have an Institutional Animal Care and Use Committee (IACUC). Each local IACUC reviews research protocols and conducts evaluations of the institution's animal care and use which includes the results of inspections of facilities that are required by law. The IACUC committee must assess the steps taken to "enhance animal well-being" before research can take place. This includes research on farm animals.
According to the National Institutes of Health Office of Laboratory Animal Welfare, researchers must try to minimize distress in animals whenever possible: "Animals used in research and testing may experience pain from induced diseases, procedures, and toxicity. The Public Health Service (PHS) Policy and Animal Welfare Regulations (AWRs) state that procedures that cause more than momentary or slight pain or distress should be performed with appropriate sedation, analgesia, or anesthesia.
However, research and testing studies sometimes involve pain that cannot be relieved with such agents because they would interfere with the scientific objectives of the study. Accordingly, federal regulations require that IACUCs determine that discomfort to animals will be limited to that which is unavoidable for the conduct of scientifically valuable research, and that unrelieved pain and distress will only continue for the duration necessary to accomplish the scientific objectives. The PHS Policy and AWRs further state that animals that would otherwise suffer severe or chronic pain and distress that cannot be relieved should be painlessly killed at the end of the procedure, or if appropriate, during the procedure."
The National Research Council's Guide for the Care and Use of Laboratory Animals also serves as a guide to improve welfare for animals used in research in the US. The Federation of Animal Science Societies' Guide for the Care and Use of Agricultural Animals in Research and Teaching is a resource addressing welfare concerns in farm animal research. Laboratory animals in the US are also protected under the Animal Welfare Act. The United States Department of Agriculture Animal and Plant Health Inspection Service (APHIS) enforces the Animal Welfare Act. APHIS inspects animal research facilities regularly and reports are published online.
According to the U.S. Department of Agriculture (USDA), the total number of animals used in the U.S. in 2005 was almost 1.2 million, but this does not include rats, mice, and birds which are not covered by welfare legislation but make up approximately 90% of research animals.
Approaches and definitions
There are many different approaches to describing and defining animal welfare.
Positive conditions - Providing good animal welfare is sometimes defined by a list of positive conditions which should be provided to the animal. This approach is taken by the Five Freedoms and the three principles of Professor John Webster.
The Five Freedoms are:
- Freedom from thirst and hunger – by ready access to fresh water and a diet to maintain full health and vigour
- Freedom from discomfort – by providing an appropriate environment including shelter and a comfortable resting area
- Freedom from pain, injury, and disease – by prevention or rapid diagnosis and treatment
- Freedom to express most normal behavior – by providing sufficient space, proper facilities, and company of the animal's own kind
- Freedom from fear and distress – by ensuring conditions and treatment which avoid mental suffering
John Webster defines animal welfare by advocating three positive conditions: Living a natural life, being fit and healthy, and being happy.
High production - In the past, many have seen farm animal welfare chiefly in terms of whether the animal is producing well. The argument is that an animal in poor welfare would not be producing well, however, many farmed animals will remain highly productive despite being in conditions where good welfare is almost certainly compromised, e.g., layer hens in battery cages.
Emotion in animals - Others in the field, such as Professor Ian Duncan and Professor Marian Dawkins, focus more on the feelings of the animal. This approach indicates the belief that animals should be considered as sentient beings. Duncan wrote, "Animal welfare is to do with the feelings experienced by animals: the absence of strong negative feelings, usually called suffering, and (probably) the presence of positive feelings, usually called pleasure. In any assessment of welfare, it is these feelings that should be assessed." Dawkins wrote, "Let us not mince words: Animal welfare involves the subjective feelings of animals."
Welfare biology - Yew-Kwang Ng defines animal welfare in terms of welfare economics: "Welfare biology is the study of living things and their environment with respect to their welfare (defined as net happiness, or enjoyment minus suffering). Despite difficulties of ascertaining and measuring welfare and relevancy to normative issues, welfare biology is a positive science."
Dictionary definition - In the Saunders Comprehensive Veterinary Dictionary, animal welfare is defined as "the avoidance of abuse and exploitation of animals by humans by maintaining appropriate standards of accommodation, feeding and general care, the prevention and treatment of disease and the assurance of freedom from harassment, and unnecessary discomfort and pain."
American Veterinary Medical Association (AVMA) has defined animal welfare as: "An animal is in a good state of welfare if (as indicated by scientific evidence) it is healthy, comfortable, well nourished, safe, able to express innate behavior, and if it is not suffering from unpleasant states such as pain, fear, and distress." They have offered the following eight principles for developing and evaluating animal welfare policies.
- The responsible use of animals for human purposes, such as companionship, food, fiber, recreation, work, education, exhibition, and research conducted for the benefit of both humans and animals, is consistent with the Veterinarian's Oath.
- Decisions regarding animal care, use, and welfare shall be made by balancing scientific knowledge and professional judgment with consideration of ethical and societal values.
- Animals must be provided water, food, proper handling, health care, and an environment appropriate to their care and use, with thoughtful consideration for their species-typical biology and behavior.
- Animals should be cared for in ways that minimize fear, pain, stress, and suffering.
- Procedures related to animal housing, management, care, and use should be continuously evaluated, and when indicated, refined or replaced.
- Conservation and management of animal populations should be humane, socially responsible, and scientifically prudent.
- Animals shall be treated with respect and dignity throughout their lives and, when necessary, provided a humane death.
- The veterinary profession shall continually strive to improve animal health and welfare through scientific research, education, collaboration, advocacy, and the development of legislation and regulations.
Terrestrial Animal Health Code of World Organisation for Animal Health defines animal welfare as "how an animal is coping with the conditions in which it lives. An animal is in a good state of welfare if (as indicated by scientific evidence) it is healthy, comfortable, well nourished, safe, able to express innate behaviour, and if it is not suffering from unpleasant states such as pain, fear, and distress. Good animal welfare requires disease prevention and veterinary treatment, appropriate shelter, management, nutrition, humane handling and humane slaughter/killing. Animal welfare refers to the state of the animal; the treatment that an animal receives is covered by other terms such as animal care, animal husbandry, and humane treatment."
Coping - Professor Donald Broom defines the welfare of an animal as "Its state as regards its attempts to cope with its environment. This state includes how much it is having to do to cope, the extent to which it is succeeding in or failing to cope, and its associated feelings." He states that "welfare will vary over a continuum from very good to very poor and studies of welfare will be most effective if a wide range of measures is used." John Webster criticized this definition for making "no attempt to say what constitutes good or bad welfare."
Animal welfare often refers to a utilitarian attitude towards the well-being of nonhuman animals. It believes the animals can be exploited if the animal suffering and the costs of use is less than the benefits to humans.[page needed] This attitude is also known simply as welfarism.
An example of welfarist thought is Hugh Fearnley-Whittingstall's meat manifesto. Point three of eight is:
Think about the animals that the meat you eat comes from. Are you at all concerned about how they have been treated? Have they lived well? Have they been fed on safe, appropriate foods? Have they been cared for by someone who respects them and enjoys contact with them? Would you like to be sure of that? Perhaps it's time to find out a bit more about where the meat you eat comes from. Or to buy from a source that reassures you about these points.
Robert Garner describes the welfarist position as the most widely held in modern society. He states that one of the best attempts to clarify this position is given by Robert Nozick:
Consider the following (too minimal) position about the treatment of animals. So that we can easily refer to it, let us label this position "utilitarianism for animals, Kantianism for people." It says: (1) maximize the total happiness of all living beings; (2) place stringent side constraints on what one may do to human beings. Human beings may not be used or sacrificed for the benefit of others; animals may be used or sacrificed for the benefit of other people or animals only if those benefits are greater than the loss inflicted.
Welfarism is often contrasted with the animal rights and animal liberation positions, which hold that animals should not be used by humans and should not be regarded as human property. However, it has been argued that both welfarism and animal liberation only make sense if it is assumed that animals have "subjective welfare".[clarification needed]
New welfarism was coined by Gary L. Francione in 1996. It is a view that the best way to prevent animal suffering is to abolish the causes of animal suffering, but advancing animal welfare is a goal to pursue in the short term. Thus, for instance, new welfarists want to phase out fur farms and animal experiments but in the short-term they try to improve conditions for the animals in these systems, so they lobby to make cages less constrictive and to reduce the numbers of animals used in laboratories.
Within the context of animal research, many scientific organisations believe that improved animal welfare will provide improved scientific outcomes. If an animal in a laboratory is suffering stress or pain it could negatively affect the results of the research.
Increased affluence in many regions for the past few decades afforded consumers the disposable income to purchase products from high welfare systems. The adaptation of more economically efficient farming systems in these regions were at the expense of animal welfare and to the financial benefit of consumers, both of which were factors in driving the demand for higher welfare for farm animals.[clarification needed] A 2006 survey concluded that a majority (63%) of EU citizens "show some willingness to change their usual place of shopping in order to be able to purchase more animal welfare-friendly products."
The volume of scientific research on animal welfare has also increased significantly in some countries.
Denial of duties to animals
Some individuals in history have, at least in principle, rejected the view that humans have duties of any kind to animals.
Augustine of Hippo seemed to take such a position in his writings against those he saw as heretics: "For we see and hear by their cries that animals die with pain, although man disregards this in a beast, with which, as not having a rational soul, we have no community of rights." 
Animal rights advocates, such as Gary L. Francione and Tom Regan, argue that the animal welfare position (advocating for the betterment of the condition of animals, but without abolishing animal use) is inconsistent in logic and ethically unacceptable. However, there are some animal right groups, such as PETA, which support animal welfare measures in the short term to alleviate animal suffering until all animal use is ended.
According to PETA's Ingrid Newkirk in an interview with Wikinews, there are two issues in animal welfare and animal rights. "If I only could have one thing, it would be to end suffering", said Newkirk. "If you could take things from animals and kill animals all day long without causing them suffering, then I would take it... Everybody should be able to agree that animals should not suffer if you kill them or steal from them by taking the fur off their backs or take their eggs, whatever. But you shouldn't put them through torture to do that."
Abolitionism holds that focusing on animal welfare not only fails to challenge animal suffering, but may actually prolong it by making the exercise of property rights over animals appear less unattractive. The abolitionists' objective is to secure a moral and legal paradigm shift, whereby animals are no longer regarded as property.
Animal welfare organizations
Main article: List of animal welfare groups
World Organisation for Animal Health (OIE): The intergovernmental organisation responsible for improving animal health worldwide. The OIE has been established "for the purpose of projects of international public utility relating to the control of animal diseases, including those affecting humans and the promotion of animal welfare and animal production food safety."
World Animal Protection: Protects animals across the globe. World Animal Protection's objectives include helping people understand the critical importance of good animal welfare, encouraging nations to commit to animal-friendly practices, and building the scientific case for the better treatment of animals. They are global in a sense that they have consultative status at the Council of Europe and collaborate with national governments, the United Nations, the Food and Agriculture Organization and the World Organization for Animal Health.
Canadian Council on Animal Care: The national organization responsible for overseeing the care and use of animals involved in Canadian Science.
Canadian Federation of Humane Societies (CFHS): The only national organization representing humane societies and SPCAs in Canada. They provide leadership on animal welfare issues and spread the message across Canada.
The Canadian Veterinary Medical Association: Brings in veterinary involvement to animal welfare. Their objective is to share this concern of animals with all members of the profession, with the general public, with government at all levels, and with other organizations such as the CFHS, which have similar concerns.
Compassion in World Farming: Founded over 40 years ago in 1967 by a British farmer who became horrified by the development of modern, intensive factory farming. "Today we campaign peacefully to end all cruel factory farming practices. We believe that the biggest cause of cruelty on the planet deserves a focused, specialised approach – so we only work on farm animal welfare."
The Movement for Compassionate Living: Exists to- "Promote simple vegan living and self-reliance as a remedy against the exploitation of humans, animals and the Earth. Promote the use of trees and vegan-organic farming to meet the needs of society for food and natural resources. Promote a land-based society where as much of our food and resources as possible are produced locally."
National Animal Interest Alliance: An animal welfare organization in the United States founded in 1991 promotes the welfare of animals, strengthens the human-animal bond, and safeguards the rights of responsible animal owners, enthusiasts and professionals through research, public information and sound public policy. They host an online library of information about various animal-related subjects serving as a resource for groups and individuals dedicated to responsible animal care and well-being.
National Farm Animal Care Council: Their objectives are to facilitate collaboration among members with respect to farm animal care issues in Canada, to facilitate information sharing and communication, and to monitor trends and initiatives in both the domestic and international market place.
National Office of Animal Health: A British organisation that represents its members drawn from the animal medicines industry.
Ontario Society for the Prevention of Cruelty to Animals: A registered charity comprising over 50 communities.
Royal Society for the Prevention of Cruelty to Animals: A well-known animal welfare charity in England and Wales, founded in 1824.
Universities Federation for Animal Welfare: A UK registered charity, established in 1926, that works to develop and promote improvements in the welfare of all animals through scientific and educational activity worldwide.
Links to animal welfare and rights by country
- ^Grandin, Temple (2013). "Animals are not things: A view on animal welfare based on neurological complexity"(PDF). Trans-Scripts 3: An Interdisciplinary Online Journal in Humanities And Social Sciences at UC Irvine. UC Irvine. Archived from the original(PDF) on 19 August 2014. Retrieved 20 December 2013.
- ^ abHewson, C.J. (2003). "What is animal welfare? Common definitions and their practical consequences". The Canadian Veterinary Journal. 44 (6): 496–99. PMC 340178. PMID 12839246.
- ^Broom, D.M. (1991). "Animal welfare: concepts and measurement". Journal of Animal Science. 69 (10): 4167–75. PMID 1778832.
- ^"Draft of the Universal Declaration on Animal Welfare"(PDF). media.animalmatter.org. Archived from the original(PDF) on 2012-02-27.
- ^Garner, R. (2005). Animal Ethics. Polity Press.
- ^ abRegan, T. (1983). The Case for Animal Rights. University of California Press.
- ^ abcFrancione, G.L. (1996). Rain Without Thunder: The Ideology of the Animal Rights Movement. ISBN 978-1-56639-461-1.
- ^ abFrancione, G. (1995). Animals, Property, and the Law. Temple University Press.
- ^"What is Animal Welfare and why is it important? - The difference between Animal Rights & Animal Welfare". National Animal Interest Alliance. Retrieved 2014-06-27.
- ^"The Cambridge Declaration on Consciousness"(PDF). Retrieved 26 May 2015.
- ^"Scientists Finally Conclude Nonhuman Animals Are Conscious Beings". Retrieved 26 May 2015.
- ^"Do animals have consciousness?". Retrieved 26 May 2015.
- ^"Animal Rights History". Archived from the original on October 1, 2011. Retrieved November 8, 2011.
- ^Rosche, Mieke. "Tierschutz- und Tierrechtsbewegung. Ein historischer Abriss". Bundeszentrale für politische Bildung. Retrieved 28 May 2017.
- ^"AWIC". Archived from the original on March 2, 2013. Retrieved November 8, 2011.
- ^Phillips 2009. p 56.
- ^"Five Freedoms". Farm Animal Welfare Council. 2009. Archived from the original on October 5, 2013. Retrieved October 21, 2013.
- ^Universal Declaration on Animal WelfareArchived March 28, 2014, at the Wayback Machine. Compassion in World Farming
- ^Back a Universal Declaration on Animal Welfare World Animal Protection
- ^Sherwin, C.M.; Richards, G.J.; Nicol, C.J. (2010). "Comparison of the welfare of layer hens in 4 housing systems in the UK". British Poultry Science. 51: 488–99. doi:10.1080/00071668.2010.502518.
- ^Fraser, D. (2008). Understanding Animal Welfare: The Science in its Cultural Context. John Wiley and Sons. p. 8.
- ^Laws, N.; Ganswindt, A.; Heistermann, M.; Harris, M.; Harris, S.; Sherwin, C. (2007). "A case study: Fecal corticosteroid and behavior as indicators of welfare during relocation of an Asian elephant". Journal of Applied Animal Welfare Science. 10: 349–58. doi:10.1080/10888700701555600.
The welfare of egg laying hens in battery cages (top) can be compared with the welfare of free range hens (middle and bottom) which are given access to the outdoors. However, animal welfare groups argue that the vast majority of free-range hens are still intensively confined (bottom) and are rarely able to go outdoors.
For other uses, see Animal rights (disambiguation).
Animal rights is the idea in which some, or all, non-humananimals are entitled to the possession of their own lives and that their most basic interests—such as the need to avoid suffering—should be afforded the same consideration as similar interests of human beings.
Advocates oppose the assignment of moral value and fundamental protections on the basis of species membership alone—an idea known since 1970 as speciesism, when the term was coined by Richard D. Ryder—arguing that it is a prejudice as irrational as any other. They maintain that animals should no longer be viewed as property or used as food, clothing, research subjects, entertainment, or beasts of burden. Multiple cultural traditions around the world—such as Animism, Taoism, Hinduism, Buddhism, and Jainism—also espouse some forms of animal rights.
In parallel to the debate about moral rights, animal law is now widely taught in law schools in North America, and several prominent legal scholars[who?] support the extension of basic legal rights and personhood to at least some animals. The animals most often considered in arguments for personhood are bonobos and chimpanzees. This is supported by some animal rights academics because it would break through the species barrier, but opposed by others because it predicates moral value on mental complexity, rather than on sentience alone.
Critics of animal rights argue that nonhuman animals are unable to enter into a social contract, and thus cannot be possessors of rights, a view summed up by the philosopher Roger Scruton, who writes that only humans have duties, and therefore only humans have rights. Another argument, associated with the utilitarian tradition, is that animals may be used as resources so long as there is no unnecessary suffering; they may have some moral standing, but they are inferior in status to human beings, and any interests they have may be overridden, though what counts as "necessary" suffering or a legitimate sacrifice of interests varies considerably. Certain forms of animal rights activism, such as the destruction of fur farms and animal laboratories by the Animal Liberation Front, have also attracted criticism, including from within the animal rights movement itself, as well as prompted reaction from the U.S. Congress with the enactment of laws allowing these activities to be prosecuted as terrorism, including the Animal Enterprise Terrorism Act.
Historical development in the West
Moral status and animals in the ancient world
Main article: Moral status of animals in the ancient world
Aristotle argued that animals lacked reason (logos), and placed humans at the top of the natural world, yet the respect for animals in ancient Greece was very high. Some animals were considered divine, e.g. dolphins. The 21st-century debates about animals can be traced back to the ancient world, and the idea of a divine hierarchy. In the Book of Genesis 1:26 (5th or 6th century BCE), Adam is given "dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." Dominion need not entail property rights, but it has been interpreted, by some, over the centuries to imply ownership.
Contemporary philosopher Bernard Rollin writes that "dominion does not entail or allow abuse any more than does dominion a parent enjoys over a child." Rollin further states that the Biblical Sabbath requirement promulgated in the Ten Commandments "required that animals be granted a day of rest along with humans. Correlatively, the Bible forbids 'plowing with an ox and an ass together' (Deut. 22:10–11). According to the rabbinical tradition, this prohibition stems from the hardship that an ass would suffer by being compelled to keep up with an ox, which is, of course, far more powerful. Similarly, one finds the prohibition against 'muzzling an ox when it treads out the grain' (Deut. 25:4–5), and even an environmental prohibition against destroying trees when besieging a city (Deut. 20:19–20). These ancient regulations, virtually forgotten, bespeak of an eloquent awareness of the status of animals as ends in themselves", a point also corroborated by Norm Phelps.
The philosopher and mathematician, Pythagoras (c. 580–c. 500 BCE), urged respect for animals, believing that human and nonhuman souls were reincarnated from human to animal, and vice versa. Against this, Aristotle (384–322 BCE), student to the philosopher Plato, argued that nonhuman animals had no interests of their own, ranking them far below humans in the Great Chain of Being. He was the first to create a taxonomy of animals; he perceived some similarities between humans and other species, but argued for the most part that animals lacked reason (logos), reasoning (logismos), thought (dianoia, nous), and belief (doxa).
Theophrastus (c. 371 – c. 287 BCE), one of Aristotle's pupils, argued that animals also had reasoning (logismos) and opposed eating meat on the grounds that it robbed them of life and was therefore unjust. Theophrastus did not prevail; Richard Sorabji writes that current attitudes to animals can be traced to the heirs of the Western Christian tradition selecting the hierarchy that Aristotle sought to preserve.
Plutarch (1 C. A.D.) in his Life of Cato the Elder comments that while law and justice are applicable strictly to men only, beneficence and charity towards beasts is characteristic of a gentle heart. This is intended as a correction and advance over the merely utilitarian treatment of animals and slaves by Cato himself.
Tom Beauchamp (2011) writes that the most extensive account in antiquity of how animals should be treated was written by the Neoplatonist philosopher Porphyry (234–c. 305 CE), in his On Abstinence from Animal Food, and On Abstinence from Killing Animals.
17th century: Animals as automata
Early animal protection laws in Europe
According to Richard D. Ryder, the first known animal protection legislation in Europe was passed in Ireland in 1635. It prohibited pulling wool off sheep, and the attaching of ploughs to horses' tails, referring to "the cruelty used to beasts." In 1641 the first legal code to protect domestic animals in North America was passed by the Massachusetts Bay Colony. The colony's constitution was based on The Body of Liberties by the Reverend Nathaniel Ward (1578–1652), an English lawyer, Puritan clergyman, and University of Cambridge graduate. Ward's list of "rites" included rite 92: "No man shall exercise any Tirrany or Crueltie toward any brute Creature which are usually kept for man's use." Historian Roderick Nash (1989) writes that, at the height of René Descartes' influence in Europe—and his view that animals were simply automata—it is significant that the New Englanders created a law that implied animals were not unfeeling machines.
The Puritans passed animal protection legislation in England too. Kathleen Kete writes that animal welfare laws were passed in 1654 as part of the ordinances of the Protectorate—the government under Oliver Cromwell (1599–1658), which lasted from 1653 to 1659, following the English Civil War. Cromwell disliked blood sports, which included cockfighting, cock throwing, dog fighting, bull baiting and bull running, said to tenderize the meat. These could be seen in villages and fairgrounds, and became associated with idleness, drunkenness, and gambling. Kete writes that the Puritans interpreted the biblical dominion of man over animals to mean responsible stewardship, rather than ownership. The opposition to blood sports became part of what was seen as Puritan interference in people's lives, and the animal protection laws were overturned during the Restoration, when Charles II was returned to the throne in 1660.
|“||[Animals] eat without pleasure, cry without pain, grow without knowing it; they desire nothing, fear nothing, know nothing. — Nicolas Malebranche (1638–1715)||”|
The great influence of the 17th century was the French philosopher, René Descartes (1596–1650), whose Meditations (1641) informed attitudes about animals well into the 20th century. Writing during the scientific revolution, Descartes proposed a mechanistic theory of the universe, the aim of which was to show that the world could be mapped out without allusion to subjective experience.
|“||Hold then the same view of the dog which has lost his master, which has sought him in all the thoroughfares with cries of sorrow, which comes into the house troubled and restless, goes downstairs, goes upstairs; goes from room to room, finds at last in his study the master he loves, and betokens his gladness by soft whimpers, frisks, and caresses. |
There are barbarians who seize this dog, who so greatly surpasses man in fidelity and friendship, and nail him down to a table and dissect him alive, to show you the mesaraic veins! You discover in him all the same organs of feeling as in yourself. Answer me, mechanist, has Nature arranged all the springs of feeling in this animal to the end that he might not feel? — Voltaire (1694–1778)
His mechanistic approach was extended to the issue of animal consciousness. Mind, for Descartes, was a thing apart from the physical universe, a separate substance, linking human beings to the mind of God. The nonhuman, on the other hand, were for Descartes nothing but complex automata, with no souls, minds, or reason.
Treatment of animals as man's duty towards himself
John Locke, Immanuel Kant
Against Descartes, the British philosopher John Locke (1632–1704) argued, in Some Thoughts Concerning Education (1693), that animals did have feelings, and that unnecessary cruelty toward them was morally wrong, but that the right not to be harmed adhered either to the animal's owner, or to the human being who was being damaged by being cruel. Discussing the importance of preventing children from tormenting animals, he wrote: "For the custom of tormenting and killing of beasts will, by degrees, harden their minds even towards men."
Locke's position echoed that of Thomas Aquinas (1225–1274). Paul Waldau writes that the argument can be found at 1 Corinthians (9:9–10), when Paul asks: "Is it for oxen that God is concerned? Does he not speak entirely for our sake? It was written for our sake." Christian philosophers interpreted this to mean that humans had no direct duty to nonhuman animals, but had a duty only to protect them from the effects of engaging in cruelty.
The German philosopher Immanuel Kant (1724–1804), following Aquinas, opposed the idea that humans have direct duties toward nonhumans. For Kant, cruelty to animals was wrong only because it was bad for humankind. He argued in 1785 that "cruelty to animals is contrary to man's duty to himself, because it deadens in him the feeling of sympathy for their sufferings, and thus a natural tendency that is very useful to morality in relation to other human beings is weakened."
18th century: Centrality of sentience
Jean-Jacques Rousseau (1712–1778) argued in Discourse on Inequality (1754) for the inclusion of animals in natural law on the grounds of sentience: "By this method also we put an end to the time-honored disputes concerning the participation of animals in natural law: for it is clear that, being destitute of intelligence and liberty, they cannot recognize that law; as they partake, however, in some measure of our nature, in consequence of the sensibility with which they are endowed, they ought to partake of natural right; so that mankind is subjected to a kind of obligation even toward the brutes. It appears, in fact, that if I am bound to do no injury to my fellow-creatures, this is less because they are rational than because they are sentient beings: and this quality, being common both to men and beasts, ought to entitle the latter at least to the privilege of not being wantonly ill-treated by the former."
In his treatise on education, Emile, or On Education (1762), he encouraged parents to raise their children on a vegetarian diet. He believed that the food of the culture a child was raised eating, played an important role in the character and disposition they would develop as adults. "For however one tries to explain the practice, it is certain that great meat-eaters are usually more cruel and ferocious than other men. This has been recognized at all times and in all places. The English are noted for their cruelty while the Gaures are the gentlest of men. All savages are cruel, and it is not their customs that tend in this direction; their cruelty is the result of their food."
Four years later, one of the founders of modern utilitarianism, the English philosopher Jeremy Bentham (1748–1832), although opposed to the concept of natural rights, argued that it was the ability to suffer that should be the benchmark of how we treat other beings. Bentham claims that the capacity for suffering gives the right to equal consideration, equal consideration is that the interest of any being affected by an action are to be considered and have the equal interest of any other being <Singer,1985> . If rationality were the criterion, he argued, many humans, including infants and the disabled, would also have to be treated as though they were things. He did not conclude that humans and nonhumans had equal moral significance, but argued that the latter's interests should be taken into account. He wrote in 1789, just as African slaves were being freed by the French:
The French have already discovered that the blackness of the skin is no reason a human being should be abandoned without redress to the caprice of a tormentor. It may one day come to be recognized that the number of the legs, the villosity of the skin, or the termination of the os sacrum are reasons equally insufficient for abandoning a sensitive being to the same fate. What else is it that should trace the insuperable line? Is it the faculty of reason or perhaps the faculty of discourse? But a full-grown horse or dog, is beyond comparison a more rational, as well as a more conversable animal, than an infant of a day or a week or even a month, old. But suppose the case were otherwise, what would it avail? the question is not, Can they reason?, nor Can they talk? but, Can they suffer?
19th century: Emergence of jus animalium
Further information: Badger baiting, Bull baiting, and Cockfighting
The 19th century saw an explosion of interest in animal protection, particularly in England. Debbie Legge and Simon Brooman write that the educated classes became concerned about attitudes toward the old, the needy, children, and the insane, and that this concern was extended to nonhumans. Before the 19th century, there had been prosecutions for poor treatment of animals, but only because of the damage to the animal as property. In 1793, for example, John Cornish was found not guilty of maiming a horse after pulling the animal's tongue out; the judge ruled that Cornish could be found guilty only if there was evidence of malice toward the owner.
From 1800 onwards, there were several attempts in England to introduce animal protection legislation. The first was a bill against bull baiting, introduced in April 1800 by a Scottish MP, Sir William Pulteney (1729–1805). It was opposed inter alia on the grounds that it was anti-working class, and was defeated by two votes. Another attempt was made in 1802, this time opposed by the Secretary at War, William Windham (1750–1810), who said the Bill was supported by Methodists and Jacobins who wished to "destroy the Old English character, by the abolition of all rural sports."
In 1809, Lord Erskine (1750-1823) introduced a bill to protect cattle and horses from malicious wounding, wanton cruelty, and beating. He told the House of Lords that animals had protection only as property: "The animals themselves are without protection--the law regards them not substantively--they have no rights!" Erskine in his parliamentary speech combined the vocabulary of animal rights and trusteeship with a theological appeal included in the Bill's preamble to opposing cruelty. The Bill was passed by the Lords, but was opposed in the Commons by Windham, who said it would be used against the "lower orders" when the real culprits would be their employers.
|“||If I had a donkey wot wouldn't go,|
D' ye think I'd wollop him? No, no, no!
Further information: wikisource:Martin's Act 1822
In 1821, the Treatment of Horses bill was introduced by Colonel Richard Martin (1754–1834), MP for Galway in Ireland, but it was lost among laughter in the House of Commons that the next thing would be rights for asses, dogs, and cats. Nicknamed "Humanity Dick" by George IV, Martin finally succeeded in 1822 with his "Ill Treatment of Horses and Cattle Bill"—or "Martin's Act", as it became known—which was the world's first major piece of animal protection legislation. It was given royal assent on June 22 that year as An Act to prevent the cruel and improper Treatment of Cattle, and made it an offence, punishable by fines up to five pounds or two months imprisonment, to "beat, abuse, or ill-treat any horse, mare, gelding, mule, ass, ox, cow, heifer, steer, sheep or other cattle."
Legge and Brooman argue that the success of the Bill lay in the personality of "Humanity Dick", who was able to shrug off the ridicule from the House of Commons, and whose sense of humour managed to capture the House's attention. It was Martin himself who brought the first prosecution under the Act, when he had Bill Burns, a costermonger—a street seller of fruit—arrested for beating a donkey, and paraded the animal's injuries before a reportedly astonished court. Burns was fined, and newspapers and music halls were full of jokes about how Martin had relied on the testimony of a donkey.
Other countries followed suit in passing legislation or making decisions that favoured animals. In 1822, the courts in New York ruled that wanton cruelty to animals was a misdemeanor at common law. In France in 1850, Jacques Philippe Delmas de Grammont succeeded in having the Loi Grammont passed, outlawing cruelty against domestic animals, and leading to years of arguments about whether bulls could be classed as domestic in order to ban bullfighting. The state of Washington followed in 1859, New York in 1866, California in 1868, and Florida in 1889. In England, a series of amendments extended the reach of the 1822 Act, which became the Cruelty to Animals Act 1835, outlawing cockfighting, baiting, and dog fighting, followed by another amendment in 1849, and again in 1876.
Society for the Prevention of Cruelty to Animals
|“||At a meeting of the Society instituted for the purpose of preventing cruelty to animals, on the 16th day of June 1824, at Old Slaughter's Coffee House, St. Martin's Lane: T F Buxton Esqr, MP, in the Chair, |
It was resolved:
That a committee be appointed to superintend the Publication of Tracts, Sermons, and similar modes of influencing public opinion, to consist of the following Gentlemen:
Sir Jas. Mackintosh MP, A Warre Esqr. MP, Wm. Wilberforce Esqr. MP, Basil Montagu Esqr., Revd. A Broome, Revd. G Bonner, Revd G A Hatch, A E Kendal Esqr., Lewis Gompertz Esqr., Wm. Mudford Esqr., Dr. Henderson.
That a Committee be appointed to adopt measures for Inspecting the Markets and Streets of the Metropolis, the Slaughter Houses, the conduct of Coachmen, etc.- etc, consisting of the following Gentlemen:
T F Buxton Esqr. MP, Richard Martin Esqr., MP, Sir James Graham, L B Allen Esqr., C C Wilson Esqr., Jno. Brogden Esqr., Alderman Brydges, A E Kendal Esqr., E Lodge Esqr., J Martin Esqr. T G Meymott Esqr.
Further information: Royal Society for the Prevention of Cruelty to Animals
Richard Martin soon realized that magistrates did not take the Martin Act seriously, and that it was not being reliably enforced. Martin's Act was supported by various social reformers who were not parliamentarians and an informal network had gathered around the efforts of Reverend Arthur Broome (1779-1837) to create a voluntary organisation that would promote kindness toward animals. Broome canvassed opinions in letters that were published or summarised in various periodicals in 1821. After the passage of Richard Martin's anti-cruelty to cattle bill in 1822, Broome attempted to form a Society for the Prevention of Cruelty to Animals that would bring together the patronage of persons who were of social rank and committed to social reforms. Broome did organise and chair a meeting of sympathisers in November 1822 where it was agreed that a Society should be created and at which Broome was named its Secretary but the attempt was short-lived. In 1824 Broome arranged a new meeting in Old Slaughter's Coffee House in St. Martin's Lane, a London café frequented by artists and actors. The group met on June 16, 1824, and included a number of MPs: Richard Martin, Sir James Mackintosh (1765–1832), Sir Thomas Buxton (1786–1845), William Wilberforce (1759–1833), and Sir James Graham (1792–1861), who had been an MP, and who became one again in 1826.
They decided to form a "Society instituted for the purpose of preventing cruelty to animals"; the Society for the Prevention of Cruelty to Animals, as it became known. It determined to send men to inspect slaughterhouses, Smithfield Market, where livestock had been sold since the 10th century, and to look into the treatment of horses by coachmen. The Society became the Royal Society in 1840, when it was granted a royal charter by Queen Victoria, herself strongly opposed to vivisection.
From 1824 onwards, several books were published, analyzing animal rights issues, rather than protection alone. Lewis Gompertz (1783/4–1865), one of the men who attended the first meeting of the SPCA, published Moral Inquiries on the Situation of Man and of Brutes (1824), arguing that every living creature, human and nonhuman, has more right to the use of its own body than anyone else has to use it, and that our duty to promote happiness applies equally to all beings. Edward Nicholson (1849–1912), head of the Bodleian Library at the University of Oxford, argued in Rights of an Animal (1879) that animals have the same natural right to life and liberty that human beings do, disregarding Descartes' mechanistic view—or what he called the "Neo-Cartesian snake"—that they lack consciousness. Other writers of the time who explored whether animals might have natural (or moral) rights were Edward Payson Evans (1831–1917), John Muir (1838–1914), and J. Howard Moore (1862–1916), an American zoologist and author of The Universal Kinship (1906) and The New Ethics (1907).
The development in England of the concept of animal rights was strongly supported by the German philosopher, Arthur Schopenhauer (1788–1860). He wrote that Europeans were "awakening more and more to a sense that beasts have rights, in proportion as the strange notion is being gradually overcome and outgrown, that the animal kingdom came into existence solely for the benefit and pleasure of man."
He stopped short of advocating vegetarianism, arguing that, so long as an animal's death was quick, men would suffer more by not eating meat than animals would suffer by being eaten. He applauded the animal protection movement in England—"To the honor, then, of the English, be it said that they are the first people who have, in downright earnest, extended the protecting arm of the law to animals." He also argued against the dominant Kantian idea that animal cruelty is wrong only insofar as it brutalizes humans:
Thus, because Christian morality leaves animals out of account ... they are at once outlawed in philosophical morals; they are mere "things," mere means to any ends whatsoever. They can therefore be used for vivisection, hunting, coursing, bullfights, and horse racing, and can be whipped to death as they struggle along with heavy carts of stone. Shame on such a morality that is worthy of pariahs, chandalas, and mlechchhas, and that fails to recognize the eternal essence that exists in every living thing ...
Percy Bysshe Shelley
The English poet and dramatist Percy Bysshe Shelley (1792–1822) wrote two essays advocating a vegetarian diet, for ethical and health reasons: A Vindication of Natural Diet (1813) and On the Vegetable System of Diet (1929, posth.).
John Stuart Mill
John Stuart Mill (1806–1873), the English philosopher, also argued that utilitarianism must take animals into account, writing in 1864:[year verification needed] "Nothing is more natural to human beings, nor, up to a certain point in cultivation, more universal, than to estimate the pleasures and pains of others as deserving of regard exactly in proportion to their likeness to ourselves. ... Granted that any practice causes more pain to animals than it gives pleasure to man; is that practice moral or immoral? And if, exactly in proportion as human beings raise their heads out of the slough of selfishness, they do not with one voice answer 'immoral,' let the morality of the principle of utility be for ever condemned."
James Rachels writes that Charles Darwin's (1809–1882) On the Origin of Species (1859)—which presented the theory of evolution by natural selection—revolutionized the way humans viewed their relationship with other species. Not only did human beings have a direct kinship with other animals, but the latter had social, mental and moral lives too, Darwin argued. He wrote in his Notebooks (1837): "Animals – whom we have made our slaves we do not like to consider our equals. – Do not slave holders wish to make the black man other kind?" Later, in The Descent of Man (1871), he argued that "There is no fundamental difference between man and the higher mammals in their mental faculties", attributing to animals the power of reason, decision making, memory, sympathy, and imagination.
Rachels writes that Darwin noted the moral implications of the cognitive similarities, arguing that "humanity to the lower animals" was one of the "noblest virtues with which man is endowed." He was strongly opposed to any kind of cruelty to animals, including setting traps. He wrote in a letter that he supported vivisection for "real investigations on physiology; but not for mere damnable and detestable curiosity. It is a subject which makes me sick with horror ..." In 1875, he testified before a Royal Commission on Vivisection, lobbying for a bill to protect both the animals used in vivisection, and the study of physiology. Rachels writes that the animal rights advocates of the day, such as Frances Power Cobbe, did not see Darwin as an ally.
American SPCA, Frances Power Cobbe, Anna Kingsford
An early proposal for legal rights for animals came from a group of citizens in Ashtabula County, Ohio. Around 1844, the group proposed an amendment to the U.S. Constitution stating that if slaves from slave states were receiving representation as 3/5 of a person on the basis that they were animal property, all the animal property of the free states should receive representation also.
The first animal protection group in the United States, the American Society for the Prevention of Cruelty to Animals (ASPCA), was founded by Henry Bergh in April 1866. Bergh had been appointed by President Abraham Lincoln to a diplomatic post in Russia, and had been disturbed by the mistreatment of animals he witnessed there. He consulted with the president of the RSPCA in London, and returned to the United States to speak out against bullfights, cockfights, and the beating of horses. He created a "Declaration of the Rights of Animals", and in 1866 persuaded the New York state legislature to pass anti-cruelty legislation and to grant the ASPCA the authority to enforce it.
In 1875, the Irish social reformer Frances Power Cobbe (1822–1904) founded the Society for the Protection of Animals Liable to Vivisection, the world's first organization opposed to animal research, which became the National Anti-Vivisection Society. In 1880, the English feminist Anna Kingsford (1846–1888) became one of the first English women to graduate in medicine, after studying for her degree in Paris, and the only student at the time to do so without having experimented on animals. She published The Perfect Way in Diet (1881), advocating vegetarianism, and in the same year founded the Food Reform Society. She was also vocal in her opposition to experimentation on animals. In 1898, Cobbe set up the British Union for the Abolition of Vivisection, with which she campaigned against the use of dogs in research, coming close to success with the 1919 Dogs (Protection) Bill, which almost became law.
Ryder writes that, as the interest in animal protection grew in the late 1890s, attitudes toward animals among scientists began to harden. They embraced the idea that what they saw as anthropomorphism—the attribution of human qualities to nonhumans—was unscientific. Animals had to be approached as physiological entities only, as Ivan Pavlov wrote in 1927, "without any need to resort to fantastic speculations as to the existence of any possible subjective states." It was a position that hearkened back to Descartes in the 17th century, that nonhumans were purely mechanical, with no rationality and perhaps even no consciousness.
Avoiding utilitarianism, Friedrich Nietzsche (1844–1900) found other reasons to defend animals. He argued that "The sight of blind suffering is the spring of the deepest emotion." He once wrote: "For man is the cruelest animal. At tragedies, bull-fights, and crucifixions hath he hitherto been happiest on earth; and when he invented his hell, behold, that was his heaven on earth." Throughout his writings, he speaks of the human being as an animal.
In 1894, Henry Salt (1851–1939), a former master at Eton, who had set up the Humanitarian League to lobby for a ban on hunting the year before, published Animals' Rights: Considered in Relation to Social Progress. He wrote that the object of the essay was to "set the principle of animals' rights on a consistent and intelligible footing." Concessions to the demands for jus animalium had been made grudgingly to date, he wrote, with an eye on the interests of animals qua property, rather than as rights bearers:
Even the leading advocates of animal rights seem to have shrunk from basing their claim on the only argument which can ultimately be held to be a really sufficient one—the assertion that animals, as well as men, though, of course, to a far less extent than men, are possessed of a distinctive individuality, and, therefore, are in justice entitled to live their lives with a due measure of that "restricted freedom" to which Herbert Spencer alludes.
He argued that there was no point in claiming rights for animals if those rights were subordinated to human desire, and took issue with the idea that the life of a human might have more moral worth. "[The] notion of the life of an animal having 'no moral purpose,' belongs to a class of ideas which cannot possibly be accepted by the advanced humanitarian thought of the present day—it is a purely arbitrary assumption, at variance with our best instincts, at variance with our best science, and absolutely fatal (if the subject be clearly thought out) to any full realization of animals' rights. If we are ever going to do justice to the lower races, we must get rid of the antiquated notion of a 'great gulf' fixed between them and mankind, and must recognize the common bond of humanity that unites all living beings in one universal brotherhood."
20th century: Animal rights movement
Brown Dog Affair, Lizzy Lind af Hageby
Main article: Brown Dog affair
In 1902, Lizzy Lind af Hageby (1878–1963), a Swedish feminist, and a friend, Lisa Shartau, traveled to England to study medicine at the London School of Medicine for Women, intending to learn enough to become authoritative anti-vivisection campaigners. In the course of their studies, they witnessed several animal experiments, and published the details as The Shambles of Science: Extracts from the Diary of Two Students of Physiology (1903). Their allegations included that they had seen a brown terrier dog dissected while conscious, which prompted angry denials from the researcher, William Bayliss, and his colleagues. After Stephen Coleridge of the National Anti-Vivisection Society accused Bayliss of having violated the Cruelty to Animals Act 1876, Bayliss sued and won, convincing a court that the animal had been anesthetized as required by the Act.
In response, anti-vivisection campaigners commissioned a statue of the dog to be erected in Battersea Park in 1906, with the plaque: "Men and Women of England, how long shall these Things be?" The statue caused uproar among medical students, leading to frequent vandalism of the statue and the need for a 24-hour police guard. The affair culminated in riots in 1907 when 1,000 medical students clashed with police, suffragettes and trade unionists in Trafalgar Square. Battersea Council removed the statue from the park under cover of darkness two years later.
Coral Lansbury (1985) and Hilda Kean (1998) write that the significance of the affair lay in the relationships that formed in support of the "Brown Dog Done to Death", which became a symbol of the oppression the women's suffrage movement felt at the hands of the male political and medical establishment. Kean argues that both sides saw themselves as heirs to the future. The students saw the women and trade unionists as representatives of anti-science sentimentality, while the women saw themselves as progressive, with the students and their teachers belonging to a previous age.
Development of veganism
Main article: Veganism
Members of the English Vegetarian Society who avoided the use of eggs and animal milk in the 19th and early 20th century were known as strict vegetarians. The International Vegetarian Union cites an article informing readers of alternatives to shoe leather in the Vegetarian Society's magazine in 1851 as evidence of the existence of a group that sought to avoid animal products entirely. There was increasing unease within the Society from the start of the 20th century onwards with regards to egg and milk consumption, and in 1923 its magazine wrote that the "ideal position for vegetarians is [complete] abstinence from animal products."
Mahatma Gandhi (1869–1948) argued in 1931 before a meeting of the Society in London that vegetarianism should be pursued in the interests of animals, and not only as a human health issue. He met both Henry Salt and Anna Kingsford, and read Salt's A Plea for Vegetarianism (1880). Salt wrote in the pamphlet that "a Vegetarian is still regarded, in ordinary society, as little better than a madman." In 1944, several members, led by Donald Watson (1910–2016), decided to break from the Vegetarian Society over the issue of egg and milk use. Watson coined the term "vegan" for those whose diet included no animal products, and they formed the British Vegan Society on November 1 that year.
Further information: Animal welfare in Nazi Germany
On coming to power in January 1933, the Nazi Party