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¿Quienes son los animales?
Qué me puedes decir sobre los animales en las peores condiciones? Laboratorios, animales como comida, etc?
Que para nosotros, “las peores condiciones” no existen. Existe la convivencia con ustedes, existe el mundo en que nos tocó vivir. En el gran panorama de las cosas, todo es perfecto, y la oscuridad que ustedes llevan consigo es patrimonio de todo el Universo. Sabemos que su carga es muy pesada y les tenemos compasión. Han elegido un camino muy difícil, de grandes guerreros, y les hemos visto sumergidos durante muchísimo tiempo en su locura. Pero como sus hermanos mayores, hemos decidido seguirles de cerca, acompañarles en las buenas y en las malas. En términos de nuestra vida en la dimensión terrestre, nuestros cuerpos se lamentan, nuestros corazones se rompen y existe el sufrimiento. Sin duda existe ese dolor. Pero ese dolor no es en ninguna medida mayor a lo que ustedes se ha hecho a sí mismos… el dolor que hay en su pecho, en sus cuerpos, en sus almas es tan profundo… tan inmenso… nosotros también hacemos plegarias por ustedes. No están solos en su aventura, no están solos. Y en nuestro inmenso amor, en nuestra gran compasión, les acompañaremos al abismo del que no han podido salir. Este es nuestro trabajo, y nuestro privilegio.
por qué se asombran de lo que dice singer - teleperra.com wiki /
Mientras que el así llamado “padre del moderno movimiento de los derechos animales” considere como “fanática” la promoción del veganismo como basamento moral, el movimiento continuará haciendo exactamente lo que ha estado haciendo –ir hacia atrás-. Está ya bien llegado el tiempo para que aquéllos que buscan la abolición de la explotación animal y no meramente su regulación, renieguen de Nuestro Padre y se embarquen en la tarea de crear un movimiento socio-político no violento que desafiará la explotación de los animales de un modo significativo.
On Human-Nonhuman Relations: On Rights and Animal Rights (Part One).
This tends to beg the question, if not rights violations, what do modern animal advocates substantially rely upon in order to make claims on behalf of nonhuman animals? Francione argues that the contemporary animal movement appears content to rely on a new formulation of traditional ideas, which he labels ‘new welfarism’. He describes this conception of new welfarism as a ‘hybrid position’ which may be understood to be a more progressive, or in Francione’s terms, a ‘modified’ welfare position compared with traditional animal welfarism, especially in the sense that this ‘version of animal welfare…accepts animal rights as an ideal state of affairs that can be achieved only through continued adherence to animal welfare measures’.
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Regan also articulates his firm belief that ‘moral philosophy is no substitute for political action’, but insists, ‘still, it can make a contribution. Its currency is ideas’. This assertion was made many years ago in 1983. However, it appears that large sections of the animal advocacy movement was not (and is not) listening to this important message. Many factions in the modern animal protection movement do not agree that a well worked out philosophical position assists in the furtherance of altering the moral standing of nonhuman animals. Moreover, many of those that do seem to agree with the general point that social movements require a solid basis for claims-making, appear not to accept the case for animal rights in the first place.
Recent developments in the animal movement tends to confirm such a view. For example, Francione [4] states that ‘the modern animal “rights” movement has explicitly rejected the doctrine of animal rights’. In fact, it might be tempting to claim, analogous to Gilroy’s [5] declaration that ‘there ain’t no black in the Union Jack’, that there ain’t much rights in ‘animal rights’ either. This tends to beg the question, if not rights violations, what do modern animal advocates substantially rely upon in order to make claims on behalf of nonhuman animals? Francione argues that the contemporary animal movement appears content to rely on a new formulation of traditional ideas, which he labels ‘new welfarism’. He describes this conception of new welfarism as a ‘hybrid position’ which may be understood to be a more progressive, or in Francione’s terms, a ‘modified’ welfare position compared with traditional animal welfarism, especially in the sense that this ‘version of animal welfare…accepts animal rights as an ideal state of affairs that can be achieved only through continued adherence to animal welfare measures’. -
However, for Francione, new welfarists – despite what sets them apart from traditionalists of the genre - should be regarded as committed to the endorsement of measures ‘indistinguishable’ from policies put forward by those ‘who accept the legitimacy of animal exploitation’.
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murió thomas berry | mQh
"Historiador de la cultura. Se convirtió en un destacado pensador sobre religión y el medio ambiente. Berry veía la crisis ecológica esencialmente como una crisis de conciencia. Descrito como ‘eco-teólogo’, fue un temprano defensor de la idea de que la crisis ecológica de la Tierra era básicamente una crisis espiritual".
Making A Killing: The Political Economy of Animal Rights: Excerpts
What it comes down to is this: if we are serious about social and economic justice and reject a world view where “might-makes-right,” then we must expand our view to everyone—especially the weakest among us.
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deep moral
confusion that we have about animals as a culture. What
makes our dogs family members while pigs become our pork?
And how do we justify the difference? -
I
came to the realization that if I was serious about my
ethics and principles, and serious about living in a world
that challenged domination and hierarchy, that I had only
one choice – to step away from participating in animal
cruelty as much as I could. - 4 more annotations...
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