Gary Francione was the first academic to teach animal rights in a U.S. law school and has since become a central figure in the animal rights movement. In this interview he discusses his new book, Animals as Persons: Essays on the Abolition of Animal Exploitation.
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Q: In your new book, Animals as Persons: Essays on the Abolition of Animal Exploitation, you maintain that we suffer from “moral schizophrenia” when it comes to nonhuman animals. What do you mean by that?
Gary Francione: I mean that our thinking about animals is very confused. On one hand, we claim to regard animals as members of the moral community. We claim to embrace a moral and legal obligation not to inflict “unnecessary” suffering or death on animals. We can, of course, debate the meaning of “necessity,” but whatever it means, it must rule out suffering and death imposed for reasons of human pleasure, amusement, or convenience. If it does not do so, then the exception would completely swallow the moral rule.
The problem is that 99.99% of our animal use cannot be justified by anything but human pleasure, amusement, or convenience. For example, we kill more than 12 billion land animals every year in the United States alone for food. No one maintains that it is necessary to eat animals to lead an optimally healthy lifestyle and an increasing number of mainstream health care professionals tell us that animal foods are detrimental to our health. Animal agriculture is a disaster for the environment because it involves a most inefficient use of natural resources and creates water pollution, soil erosion, and greenhouse gasses. The only justification that we have for the pain, suffering, and death that we impose on these billions of animals is that we enjoy eating animal foods, or that it is convenient to do so, or that it is just plain habit.
We regard some animals—our “pets”—as members of our families. We see them as nonhuman persons. We love them and they love us back. We are not in any way speaking or thinking anthropomorphically when we say that dogs and cats are sentient beings with distinct personalities. That is simply a matter of fact. We have no doubt that they have an interest in avoiding pain, suffering, and death. We grieve when they die. But our dogs and cats are no different from the animals whose bodies we eat or who are used to produce dairy and eggs. We love some animals; we stick forks into others. That is what I mean by “moral schizophrenia.”
Q: You mention dairy and eggs. What is wrong with eating products that do not result in the death of an animal?
GF: Those products do result in animal deaths and tremendous animal suffering. Animals used to produce dairy and eggs generally live longer than “meat” animals, are arguably treated worse, and end up at the same slaughterhouse after which we consume their bodies anyway. There is probably more suffering in a glass of milk than in a pound of steak.
Q: So you advocate veganism?
GF: Absolutely. A theme that runs throughout my work, including Animals as Persons, is that veganism must be the moral baseline of anyone who claims to take animals seriously. Just as someone opposed to human slavery would not own any slaves, someone opposed to animal exploitation should not consume or wear animals.
Q: What about animal experiments? Is that use of animals justifiable?
GF: The use of animals to find cures for serious human illnesses represents the only use of animals in which we engage that is not transparently trivial. But this use is also not morally justifiable. In the first place, there are serious issues concerning whether the use of animals is “necessary” in that the required data cannot be obtained in any way other than through the use of animals. Secondly, even if there are some uses that are really “necessary” in some empirical sense, we cannot justify those uses morally because we rightly regard it as morally unacceptable to use any humans for experiments in which they are harmed or killed. Our only justification for using nonhuman animals in experiments is our species bias, or speciesism, and that prejudice can no more defended than can racism, sexism, or heterosexism. (more…)