#exploitation

We can no more justify using nonhumans as human resources than we can justify human slavery. Animal use and slavery have at least one important point in common: both institutions treat sentient beings exclusively as resources of others. That cannot be justified with respect to humans; it cannot be justified with respect to nonhumans—however “humanely” we treat them. ↗

— Gary L. Francione

#abolitionist #ahimsa #animals #education #exploitation

The rights paradigm, which, as I interpret it, morally requires the abolition of animal exploitation and requires veganism as a matter of fundamental justice, is radically different from the welfarist paradigm, which, in theory focuses on reducing suffering, and, in reality, focuses on tidying up animal exploitation at its economically inefficient edges. In science, those who subscribe to one paradigm are often unable to understand and engage those who subscribe to another paradigm precisely because the theoretical language that they use is not compatible. I think that the situation is similar in the context of the debate between animal rights and animal welfare. And that is why welfarists simply cannot understand or accept the slavery analogy. ↗

— Gary L. Francione

#abolitionist #ahimsa #animals #education #exploitation

We know we cannot be kind to animals until we stop exploiting them -- exploiting animals in the name of science, exploiting animals in the name of sport, exploiting animals in the name of fashion, and yes, exploiting animals in the name of food. ↗

— César Chávez

#animal-kindness #animal-rights #exploitation #nonviolent #vegan

This law … defines the limits of competition in the community of life. You may compete to the full extent of your capabilities, but you may not hunt down your competitors or destroy their food or deny them access to food. In other words, you may compete but you may not wage war. ↗

— Daniel Quinn

#ecology #exploitation #philosophy #food

Those who are truly alive are kindly and unsuspecting in their human relationships and consequently endangered under present conditions. They assume that others think and act generously, kindly and helpfully, in accordance with the laws of life. This natural attitude, fundamental to healthy children as well as primitive man, inevitably represents a great danger in the struggle for a rational way of life as long as the emotional plague subsists, because the plague-ridden impute their own manner of thinking and acting to their fellow men. A kindly man believes that all men are kindly, while one infected with the plague believes that all men lie and cheat and are hungry for power. In such a situation, the living are at an obvious disadvantage. When they give to the plague-ridden they are sucked dry, then ridiculed or betrayed. ↗

— Wilhelm Reich

#exploitation #oppression #orgonem-emotional-plague #attitude

Mary Hepburn was meanwhile murdering herself up in her room, lying on her bed with the polyethylene sheath of her "Jackie dress" swapped around her head. The sheath was now all steamed up inside, and she hallucinated that she was a great land tortoise lying on its back in the hot and humid hold of a sailing ship of long ago. She pawed the air in perfect futility, just as a land tortoise on its back would have done. As she had often told her students, sailing ships bound out across the Pacific used to stop off in the Galàpagos Islands to capture defenseless tortoises, who could live on their backs without food or water for months. They were so slow and tame and huge and plentiful. The sailors would capsize them without fear of being bitten or clawed. then they would drag them down to waiting longboats on the shore, using the animals' own useless suits of armor for sleds. They would store them on their backs in the dark paying no further attention to them until it was time for them to be eaten. the beauty of the tortoises to the sailors was that they were fresh meat which did not have to be refrigerated or eaten right away. ↗

— Kurt Vonnegut

#suicide #beauty

Animals are property. There are laws that supposedly protect animal interests in being treated “humanely,” but that term is interpreted in large part to mean that we cannot impose “unnecessary” 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. http://www.abolitionistapproach.com/m... ↗

— Gary L. Francione

#abolitionist #ahimsa #animals #education #exploitation

I do not deny that I planned sabotage. I did not plan it in a spirit of recklessness nor because I have any love of violence. I planned it as a result of a calm and sober assessment of the political situation that had arisen after many years of tyranny, exploitation and oppression of my people by the whites. ↗

— Nelson Mandela

#any #arisen #assessment #because #calm

When you make an exploitation film, you always want to have a real issue. That's how they were always done. ↗

— Robert Rodriguez

#done #exploitation #film #how #issue

I am concerned about the growing problem of sexual abuse and exploitation of our children. ↗

— Jim Ryun

#abuse #am #children #concerned #exploitation