The Abolitionist Approach and Farm Sanctuary Discuss “Happy Meat,” Abolition, and Welfare Reform


VegNews invited me and Bruce Friedrich, formerly of PETA and now with Farm Sanctuary, to discuss “happy meat,” abolition, and welfare reform. VegNews subsequently refused to publish the debate. So we present discussion here.

The discussion proceeds as follows: I make an Opening Statement to which Bruce replies. Bruce’s Opening statement is followed by my reply. These are all exactly as we submitted them to the magazine. The only change is that Bruce preferred to use first names and, accordingly, I changed “Friedrich” to “Bruce.”

Opening Statement by Gary L. Francione

The modern animal protection movement is divided.

There are regulationists, who focus primarily on the treatment of nonhuman animals and who, as a general matter, promote and support: (1) animal welfare reform that they claim will make animal treatment more “humane,” such as “enriched” cages for hens; (2) single-issue campaigns, such as anti-fur or anti-foie-gras initiatives; and (3) “compassionate consumption” through the endorsement of “happy” animal products, such as those that satisfy the Whole Foods “Animal Compassionate” standards.

Some regulationists claim that these measures will lead incrementally to abolishing animal use at some point in the future. Some regulationists do not seek the eventual abolition of animal use; they do not see animal use as inherently wrong and their goal is only to ensure “humane” treatment.

Regulationists oppose, often vehemently, promoting veganism as a clear moral baseline. To the extent that regulationists promote veganism, they do so as a way of reducing suffering, along with “cage-free” eggs, crate-free pork, and other “happy” products. Indeed, Peter Singer, the primary academic proponent of the regulationist position, characterizes being a consistent vegan as “fanatical” and says that we can “eat ethically” if we avoid factory-farmed products but eat a “moderate quantity of organically produced, pasture raised, animal products.”

And there are abolitionists who see all animal use as wrong regardless of treatment. Abolitionists reject animal welfare reform, single-issue campaigns, and “compassionate consumption.” They promote veganism as a moral imperative and as a way of opting out of animal exploitation. Abolitionists seek to build a grassroots movement of ethical vegans.

Substantially all of the large animal organizations are regulationist.

Abolitionists reject the regulationist position because they believe that if animals matter morally at all, we cannot justify any animal use, however “humane.” But abolitionists also reject regulationism for three practical reasons.

First, animal welfare measures provide little, if any, significant protection to animal interests. That is because animals are property and it costs money to protect their interests. This ensures that the standard of animal welfare will always remain low. We have had animal welfare standards for 200 years now and we are exploiting more animals now in more horrific ways than at any time in human history.

It is not the case that welfare reform imposes significant costs that reflect social recognition of the inherent value of animals. On the contrary, many welfare reforms actually increase production efficiency. For example, according to HSUS, which, with PETA, is promoting the controlled-atmosphere killing (CAK) of poultry, CAK “results in cost savings and increased revenues by decreasing carcass downgrades, contamination, and refrigeration costs; increasing meat yields, quality, and shelf life; and improving worker conditions” and “a plant processing 1 million broilers per week with an average dressed carcass weight of 4.5 pounds and wholesale price of $0.80 per pound would increase annual revenue by $1.87 million after adopting CAK.”

Second, animal welfare measures make the public feel better about animal exploitation and this actually encourages continued animal use by making people think that they can discharge their moral obligations to animals without ending animal use in their own lives. What else can we expect when groups like PETA praise McDonalds as “leading the way” in animal treatment and slaughter, or give awards to slaughterhouse designers? Welfare campaigns and “happy” labeling schemes effectively create disturbing partnerships between industry and animal advocates.

Third, abolitionists reject single-issue campaigns because they inaccurately characterize some forms of exploitation as worse than others. For example, fur is no worse than leather or wool and it is wrong to suggest otherwise.

Abolitionists see animal advocacy as a zero-sum game. Every second of time and every cent of money spent on making exploitation more “humane,” or on single-issue campaigns, is less money and time spent on vegan/abolitionist education.

Assume that you have two hours tomorrow to spend on animal advocacy. You have a choice. You can distribute literature urging people to eat “cage-free” eggs, or you can distribute literature urging people not to eat eggs at all because “cage-free” eggs still involve exploitation, extreme suffering, and death. You cannot do both, and even if you could, your messages would be contradictory and hopelessly confusing.

For these reasons, abolitionists believe that we need to stop promoting the idea that there is a “right way” to exploit animals. There isn’t. We need to educate people about veganism and build a vegan movement that can advocate for and support meaningful change in the future.

Response by Bruce Friedrich:

True Abolitionism is Smarter Than That

Gary mischaracterizes the views of Peter Singer and PETA, and he is wrong when he claims that abolitionists reject welfare reforms and single-issue campaigns. Yes, abolitionists promote veganism as a moral baseline, but most of us also support both single-issue campaigns and welfare reforms.

For example, all of the abolitionist groups that do the most vegan advocacy (e.g., Mercy for Animals, Vegan Outreach, PETA, COK, the Humane League, Farm Sanctuary) support both single-issue campaigns and welfare legislation to outlaw cruel farming practices. We support them because they reduce suffering, reduce meat consumption, and bring us closer to animal liberation.

Welfare reforms reduce suffering

It’s hard to imagine anything worse than spending your life crammed into a gestation crate; while we’re working for total veganism in society, it’s meaningful to pigs in crates to move them to group housing, where they can move around and interact with other pigs. If you were a pregnant pig in a crate, you would want that.

Similarly, annually 9 billion chickens are dumped from crates, electrocuted, and have their throats slit—all while they’re still conscious. Millions are boiled alive. If these were innocent human beings with no hope of avoiding execution, human rights activists would be fighting to make their deaths as painless as possible—as proved by the fact that this precise battle has been waged by the anti-death penalty movement with regard to especially cruel execution methods.

Welfare reforms reduce meat consumption and move us toward animal liberation

As another example, EU countries that independently banned battery cages saw a decline in egg consumption relative to EU countries that didn’t. And a study in the Journal of Agricultural Economics documented the fact that the media coverage that accompanies animal welfare campaigns focused on specific confinement systems leads to a reduction in consumption of all animal products. There isn’t a counter-example of which I’m aware.

Whose side are you on?

Gary suggests that welfare improvements add to the bottom line of the regulated industries, an argument thoroughly refuted by the millions of dollars animal agriculture spends fighting them. As just one example, the pork and egg industries spent $10 million trying to defeat California’s Proposition 2 (which criminalized battery cages, gestation crates, and veal crates), which Gary (very unfortunately, in my view) joined the meat and egg industries in opposing.


The fact that welfare reforms lessen suffering for animals whose only alternatives are more suffering or less should be enough to earn them the support of thinking abolitionists. Add to that the empirical proof that they reduce meat consumption and change society, and you can understand why the vast majority of abolitionist animal groups and individuals support efforts to outlaw the worst abuses.

For more, please watch Nick Cooney’s presentation, “Welfare Reform and Vegan Advocacy: The Facts,” and read Vegan Outreach’s essay, “Welfare and Liberation.” Both are easily available through your favorite search engine.

Opening Statement by Bruce Friedrich

Incremental Progress: Good for Animals and for Animal Liberation

At Farm Sanctuary, we share our lives with farm animals and we know them as individuals. We would no more eat a chicken or pig than we would eat a dog or a cat. Each is an individual with the same range of emotions and needs of any dog or cat. “They are individuals in their own right,” as Jane Goodall has noted.

So of course we work to eliminate the worst abuses of farm animals. These reforms lessen suffering, decrease meat consumption, and help us on our path toward animal liberation.

The Golden Rule: Considering the Animals’ Point of View

There is a significant difference between battery cages and cage-free conditions for hens, and between gestation crates and group housing for sows. While it’s true that animals in cage-free and group housing conditions are still horribly abused, moving toward these incrementally less bad systems significantly decreases suffering for the animals involved.

Put yourself in the animals’ places: Gestation crates measure 2 by 7 feet. Lifelong immobility causes pigs’ muscles and bones to waste away, so that walking becomes excruciating, and even standing up becomes painful. Because the animals are rubbing against the bars and lying in their own excrement all day and night, they suffer painful ammonia burns on their skin, and their lungs become raw from breathing the putrid air. They are constantly starving because they are fed about half of what they would normally consume.

Were these human beings with no hope of escape, human rights activists would demand improved conditions, even if we couldn’t get them released. Simply read the latest Amnesty International or ACLU mailing for information about humans who should not be in jail at all, and the welfare reforms these groups are demanding. If there is a political prisoner who is subject to beatings and torture, even if Amnesty can’t get her released, they still will fight for the torture to stop—even when the conditions will remain grotesquely inhumane. They want liberation, and of course they also want less abuse.

Civil and women’s rights advocates did not argue that immediate and complete equality were the only things worth fighting for. They combined powerful rhetoric, which spelled out their broad vision for change, with hard-fought political battles for incremental improvements: an end to slavery and then segregation, the right to participate in elections, an end to direct enslavement, an end to discrimination in hiring practices and pay, and so forth—all within the context of a deeply unjust system. They welcomed each reform as a step towards the ultimate goal.

Steps on the Path to Liberation

Once society recognizes that farm animals have interests that matter, the consistency principle can kick in, and we can make the point that if farm animals have interests, society ought to rethink killing and eating them. Thus, reform efforts lead to less meat consumption. And of course, the countries with the best animal welfare laws have the most animal rights activists and vegans, and the countries with the least have none.

As Vegan Outreach co-founder Matt Ball explains: “The evidence indicates that reforms draw the attention of nonvegetarians to the issue, persuading many to reconsider their ethics and actions. Animal groups then use their victories to gain visibility and push for further reforms. In this way, welfare measures tend to be a slippery slope toward abolition, not away from it.”


You will never find Farm Sanctuary supporting animal product consumption. The vast majority of our advocacy efforts are focused on promoting veganism, including our Compassionate Communities Campaign, our Web site, all of our events, and every newsletter. Farm Sanctuary is a rights organization, and we will never compromise that position.

And I’ve personally written articles for the Huffington Post that make the unequivocal point that “humane meat” is a contradiction in terms. I debated the issue on college campuses across the country and wrote five pages on the topic for Jonathan Safran Foer’s Eating Animals.

Because we are a rights organization, we also support eliminating the worst farm animal abuses. It’s in the best interest of animals who are suffering. It’s in the best interest of our shorter term goal of reducing meat consumption. And it’s in the best interest of animal liberation.

Response by Gary L. Francione

I do not doubt Bruce Friedrich’s sincerity but we do have fundamentally different ways of thinking about animal ethics.

Promoting “Happy” Exploitation

Bruce states that Farm Sanctuary does not support “humane” animal products. I disagree. For example, Farm Sanctuary, along with others, signed a public statement expressing “appreciation and support for the pioneering initiative being taken by Whole Foods Market in setting Farm Animal Compassionate Standards.” (See Such statements clearly promote “happy” exploitation as a good thing.

Animal rights groups should never be in the business of promoting or praising industry standards for exploitation. Animal rights advocates should be clear in opposing all exploitation and in promoting a clear message: that we cannot morally justify any animal use. They should be focused on one goal: decreasing demand. They should never promote “compassionate” consumption, which only perpetuates demand and makes people feel better about eating animal products.

Bruce talks about Amnesty International fighting torture. He neglects to mention that Amnesty International does not give awards or approving labels to exploiters who torture less. Neither should animal rights organizations.

Consistent Veganism as a “cultural fad”

Bruce sees veganism as a way of reducing suffering and not as a moral imperative. Indeed, he characterizes being a consistent vegan as involving “personal purity” and as representing a “narcissistic cultural fad.” (See I disagree.

Bruce quotes Jane Goodall as claiming that animals “are individuals in their own right.” I am unclear what she means by this given that, at least as of a 2009 interview, Goodall acknowledged that she was not a vegan.

The Inefficacy of Welfare Reform

The welfare reform victories of the past decade can be summed up easily: millions spent on welfare campaigns and precious little benefit for animals. I note that Farm Sanctuary is presently supporting a national law to phase in “enriched” cages for hens. Even the conservative Compassion in World Farming recognizes that “enriched” cages do not overcome the “severe welfare problems” of conventional cages. (See

Bruce mentions the gestation crate campaign. Studies cited by animal advocates showed that certain alternatives to the gestation crate actually lower production cost. Industry will adopt such measures anyway; they should not be promoted as “animal rights” measures.

There is no credible evidence that “reform efforts lead to less meat consumption.” We do, however, read every day that people are again eating animal products because they are produced with “compassion” or bear a “humane” label supported by animal organizations. And there is no factual evidence that welfare reform leads to abolition.

In sum, we did not abolish human slavery by making slavery incrementally more “humane.” We will never abolish animal slavery as long as we promote regulated exploitation. We need to shift the paradigm and recognize veganism as an unequivocal moral baseline.


I will be inviting Bruce to do a podcast on this topic in the New Year. I sincerely hope he will accept. We have sharp differences but we endeavor to discuss them in a civil manner.

Gary L. Francione
Professor, Rutgers University

Addendum (January 19, 2013)

Bruce Friedrich’s recent essay on cage eggs concludes:

So far, the only national grocery store chain to have banned the sale of eggs from caged hens is Whole Foods. The only restaurant chain to promise to ban them from their supply chain is Burger King (by 2017). These companies deserve plaudits for their progress. These types of cages will also be illegal in California in 2015 and in Michigan in 2019, and legislation to ban them will be introduced in Massachusetts soon (if you live in Massachusetts, check for updates).

At Farm Sanctuary, we spend our lives with farm animals, and we wouldn’t eat them or their eggs under any circumstances. We recoil at the abuse of hens in all systems, including cage-free and colony cage conditions. But we also work to abolish the very worst abuses of farm animals, and it’s hard to imagine anything worse than the tiny, barren, cramped battery cages where 250 million hens currently are forced to spend their lives.

Battery cages have to go.

What a terribly confused message.

As someone on the Abolitionist Approach Facebook page commented:

Okay, so exactly what should I do first…stop supporting the killing of chickens by going vegan or or write my thank you letter to Burger King and Whole Foods for continuing to support the killing of chickens?

Exactly. I would add that a reader could also conclude that it was morally acceptable to continue to eat eggs as long as they are “happy” eggs.

Gary L. Francione
Professor, Rutgers University

A Thought About The Meaning of Love



If you are not vegan, please go vegan. Veganism is about nonviolence. First and foremost, it’s about nonviolence to other sentient beings. But it’s also about nonviolence to the earth and nonviolence to yourself.

The World is Vegan!

Gary L. Francione
Professor, Rutgers University

The Abolitionist-Regulationist Debate From Another Era: Sound Familiar?

During race-based slavery in the United States, there were those who said that they believed that slavery should be abolished eventually (whatever that meant) but who refused to criticize the institution of slavery openly and call for its end, and, instead, campaigned for more “humane” slavery.

And there were those who believed in abolition and would not endorse the system of slavery in any way. The former group criticized the latter group claiming that their refusal to jump on the regulationist bandwagon would only strengthen slavery.

Does this sound familiar?

This quote from William Lloyd Garrison, an 19th-century abolitionist, is instructive.

What an idiotic absurdity

Garrison was clear: If you oppose slavery, you stop participating in the institution. Period. You emancipate your slaves. You reject slavery and you aren’t ashamed of your opposition. You don’t try to hide it. You openly and sincerely, but nonviolently, express your “persistent, uncompromising moral opposition” to slavery, which is “a system of boundless immorality.”

Similarly, if you believe that animal exploitation is wrong, the solution is not to support “happy” exploitation. The solution is to go vegan, be clear about veganism as an unequivocal moral baseline, and to engage in creative, nonviolent vegan education to convince others not to participate in a system of “boundless immorality.”

It would have been absurd in the 19th century to claim that there was no difference between those who opposed slavery and those who favored its regulation. It is absurd now to claim that there is no difference between those who propose veganism as a clear, unequivocal moral baseline and those who promote the “humane” regulation of animal exploitation and “compassionate” consumption, and who claim that being a “conscientious omnivore” is a “defensible ethical position.”


If you are not vegan, please go vegan. Veganism is about nonviolence. First and foremost, it’s about nonviolence to other sentient beings. But it’s also about nonviolence to the earth and nonviolence to yourself.

The World is Vegan!

Gary L. Francione
Professor, Rutgers University

My Interview On Philosophy Bites

Philosophy Bites is a site that provides podcast interviews of philosophers. Philosophy Bites is made in association with the Institute of Philosophy, which is an Institute of the University of London’s School of Advanced Study.

On a lovely sunny day in July, I had the great pleasure to sit down with David Edmonds and Nigel Warburton at the University of London and do an interview on Philosophy Bites.

The interview is posted on the Philosophy Bites site and is you can link directly to the audio site here

I hope that you enjoy it and that it provokes your thinking on issues of animal ethics.


If you are not vegan, please go vegan. Veganism is about nonviolence. First and foremost, it’s about nonviolence to other sentient beings. But it’s also about nonviolence to the earth and nonviolence to yourself.

The World is Vegan!

Gary L. Francione
Professor, Rutgers University

©2012 Gary L. Francione

A Response To PETA’s Position On “Happy” Or “Humane” Exploitation

Ingrid Newkirk of People for the Ethical Treatment of Animals (PETA) has written a PETA Alert concerning PETA’s position on “happy” exploitation.

This Alert reads in part:

PETA has pushed hard and will continue to push hard to reduce the sum total of suffering in the meat, dairy, and egg industries—because that makes a huge difference if you are a pig or a chicken on a factory farm. We’ve stopped PETA protests outside Burger King or McDonald’s restaurants when those companies agreed to reforms, but that doesn’t mean that we would ever suggest eating meat from Burger King or anywhere else—because we know that massive suffering still goes into every bite. Yes, it’s better to pay extra for an egg from a chicken who had a marginally less hideous life than one who suffered more, but we must do better by animals. In fact, we have yet to find a “humane” factory farm where animals don’t have their tails cut off and their ears painfully notched, where they aren’t debeaked, dehorned, or castrated without anesthesia, where they aren’t kept in crowded conditions without sunlight or fresh air, where they don’t have their beloved children taken away from them, where they aren’t denied the companionship of others, where they aren’t sent to a feedlot, or where they are instantly dispatched without the trauma of capture, the horror of transportation, or the terror of seeing other animals killed before suffering the same fate.

PETA has pushed for vegan living since our inception in 1980. Our motto is: “Animals are not ours to eat, wear, experiment on, use for entertainment, or abuse in any other way.” With so many vegan cookbooks and meal options available and with programs like the Physicians Committee for Responsible Medicine’s 21-Day Vegan Kickstart and our wildly popular vegan starter kit, we can all help animals—and not miss a thing. Let’s live and let live, and tell others to come along with us, reminding them that animals have emotions and needs just as human beings do.

There is no such thing as humane meat. Giving animals a few more inches of living space is simply not enough. Animals deserve more. The momentum is on our side, but it will take every one of us to bring this change about by being active advocates of animal rights. Thank you!

I acknowledge with gratitude that Ingrid Newkirk introduced me to veganism. Although I had become a vegetarian in the late 1970s, I continued to eat dairy and eggs, believing that it was necessary to do so given that I was not eating meat, poultry, or fish. I had never even heard the word “vegan” and I was unaware that it was possible to live a healthy life (let alone a healthier life) without consuming any animal products. I met Ingrid quite by chance in October 1982–30 years ago this month–and she literally threw away all of the dairy products in my refrigerator! I have been vegan ever since. I appreciate what she did and I have no doubt that she is committed to veganism.

But PETA has changed dramatically since those early days. In addition to its steady stream of sexist campaigns that merely reinforce thinking of others as commodities, which characterizes both sexism and speciesism, and its position on the no-kill movement, there can be no doubt that PETA has become deeply involved in the whole “happy” or “humane” exploitation movement.

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Means And Ends

Some say that there is no real difference between:

A. someone who advocates that we ought to abolish animal use and that the means to achieve that end is promoting veganism as a moral baseline and rejecting “happy” exploitation and

B. someone who says they hope one day to to see the end of all (or most) animal use and that the means to that end is “happy” exploitation and animal welfare regulation.

But that is like saying that there is no difference between:

A. someone who wants world peace and advocates nonviolence in our dealings with each other as a means to that end and

B. someone who says that they want peace as their goal but who advocates the use of war to get to the state of peace.

To say that the differences are only matters of strategy assumes that the means do not have to be consistent with the ends and may even be inconsistent. So it’s fine to advocate “happy” animal use to get to (supposedly) no use; it’s fine to advocate war to get to peace.

I suggest that, putting aside the matter of whether “happy” use will get to no use or whether war will really lead to peace, to dismiss these differences as mere matters of strategy ignores the fundamental differences involved.

World leaders who wage war always claim to want to achieve lasting peace. I am quite certain that many of these leaders, if not most, really do want peace in the end. But to say that we cannot distinguish Stalin from Gandhi is, I think, wrong.


If you are not vegan, please go vegan. Veganism is about nonviolence. First and foremost, it’s about nonviolence to other sentient beings. But it’s also about nonviolence to the earth and nonviolence to yourself.

The World is Vegan!

Gary L. Francione
Professor, Rutgers University

©2012 Gary L. Francione

Our Choice

To those who support animal welfare:

It’s not, as many of you claim, a choice of helping animals “today” or “now,” or letting them suffer while we achieve a much greater number of vegans.

It is a choice of whether we are going to:

A. put resources into expensive campaigns that go on for years and, if they don’t fail completely:

* result in some modification that is then supposedly phased in over more years and usually never enforced anyway; and
* even if implemented and enforced, result in, at best, a de minimis change akin to putting padding on a water board; and
* do nothing to change thinking about the moral status of animals and, indeed, reinforce the status of animals as commodities or things that exist for human use;
* have the counterproductive effect of making people more comfortable about consuming animals; and
* make animal advocates partners with institutional exploiters whom they ask animal advocates to support


B. engage in creative, nonviolent advocacy that promotes veganism as the moral baseline, and that will reduce demand and effect a paradigm shift in our thinking about animals.

Every second of time and cent spent on doing A is a second less or a cent less spent on doing B.

A and B are different, and mutually exclusive, ways of thinking about animal ethics.

Neither A nor B is immediate; neither helps animals “now,” and both involve incremental efforts. The question is which you choose to do.


If you are not vegan, please go vegan. Veganism is about nonviolence. First and foremost, it’s about nonviolence to other sentient beings. But it’s also about nonviolence to the earth and nonviolence to yourself.

The World is Vegan!

Gary L. Francione
Professor, Rutgers University

©2012 Gary L. Francione

“Carnism”? There Is Nothing “Invisible” About The Ideology Of Animal Exploitation

There are some who claim that the ideology that supports animal exploitation is “invisible.” The basic idea is that animal exploitation is something that we are conditioned or caused to engage in because of some hidden or “invisible” ideology or psychological process that needs to be exposed.

Variations of this position have been around for years now. The most recent version of the position is labeled as “carnism.”

I suggest that this position is in error and seriously so.

The ideology that supports animal exploitation is the ideology of animal welfare.

And this ideology is not invisible or hidden in any way: on the contrary, the animal welfare position is an explicit part of our culture. We know about it, think about it, and talk about it. Most people–members of the general public and many “animal advocates” alike–accept some version of it.

Moreover, the “invisibility” position is, in reality, nothing more than an attempt to make invisible what the real problem is. That is, to say that the animal welfare ideology is “invisible” is to encourage us to avoid a hard examination of animal welfare in favor of embracing some fantasy that we exploit animals as the result of some “invisible” conditioning.

That can only have the effect of keeping the welfarist ideology firmly in place. Indeed, an explicit goal of the “invisibility” position is precisely to stifle dissent and debate about the welfarist position. As such, the “invisibility” position is itself nothing more than a version of welfarist ideology.

Further, the “invisibility” position purports to relieve us from moral responsibility for our conduct, claiming that if we participate in animal exploitation, it’s because we are being “victimized” by the “invisible” ideology. So if you eat animal products, that’s not because you are making the wrong moral decisions and victimizing animals; it’s because some “invisible” conditioning is victimizing you.

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Animal Rights: Marginalized By The “Animal Movement”

A number of writers have claimed that we need to support other than an abolitionist approach because that approach has been marginalized politically and has been unsuccessful.

For example, in their book, Zoopolis: A Political Theory of Animal Rights, Sue Donaldson and Will Kymlicka observe:

A central task for the movement is to figure out why ART [animal rights theory] remains so politically marginal. Why is the general public increasingly open to welfarist and ecological reforms, such as Proposition 2 or endangered species legislation, while remaining implacably resistant to animal rights? Having acknowledged that animals are living beings whose suffering matters morally, why is it so hard to take the next step and acknowledge that animals have moral rights not to be used as means to human ends?

Donaldson and Kymlicka claim to be very sympathetic to the abolitionist perspective. But they ask: why has this position remained so marginal?

I will have a great deal more to say about this book in a response that I am writing to Professors Kymlicka and Donaldson, as well as to others who have written recently about abolitionist theory. But I find it odd that they think that there is mystery here.

The “animal movement” is dominated by large groups that promote welfare reform and actually go out of their way to marginalize the abolitionist perspective.

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One For Your “Humans Are An Odd Bunch” File

(photo: Yahoo! News)

This is Tracy Arnold. Her story is here.

Ms. Arnold found what she claims is a man’s toenail in the sauce that she prepared. She did not know whether it came from a jar of pasta sauce or from the minced beef that she added to the sauce. She thought at first that it was a piece of gristle, or cartilage, from a dead cow.

And then she realized it was a human nail.

That disgusted her.

The fact that she was eating decaying flesh did not disgust her.

The fact that she thought that there was a piece of cartilage from the dead cow in her sauce did not disgust her.

But she was disgusted about the human nail, which is also made of cartilage.

Think about that.


If you are not vegan, please go vegan. Veganism is about nonviolence. First and foremost, it’s about nonviolence to other sentient beings. But it’s also about nonviolence to the earth and nonviolence to yourself.

The World is Vegan!

Gary L. Francione
Professor, Rutgers University

©2012 Gary L. Francione