By Peter Singer

The groundbreaking publication that challenged the ethics of our therapy of animals and jump-started the animal rights movement—with a brand new preface via the writer

First released in 1975, Animal Liberation created a sensation upon its free up, shaking the world's philosophical and animal-protection circles to their cores. Now, 40 years later, Peter Singer's landmark paintings nonetheless looms huge as a foundational and canonical textual content of animal advocacy. Arguing that each one beings able to pain deserve equivalent attention, Singer contends that the single justifiable remedy of animals is that which maximizes sturdy and minimizes anguish. In reading the cruelty of manufacturing unit farming and the exploitation, either advertisement and medical, of laboratory animals, he identifies one of those "ethical blindness" and demands political action.

an ethical warning call from some of the most influential and arguable ethicists of our time, Animal Liberation tackles an emotionally charged social factor with a compelling rational argument in a rousing and riveting read.

This booklet gains an illustrated biography of Peter Singer, together with infrequent pictures from the author's own assortment.

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Sample text

In July 1973 Representative Les Aspin of Wisconsin learned through an advertisement in an obscure newspaper that the United States Air Force was planning to purchase two hundred beagle puppies, with vocal cords tied to prevent normal barking, for tests of poisonous gases. Shortly afterward it became known that the army was also proposing to use beagles—four hundred this time—in similar tests. 63 Aspin began a vigorous protest, supported by antivivisection societies. Advertisements were placed in major newspapers across the country.

No matter what the nature of the being, the principle of equality requires that its suffering be counted equally with the like suffering—insofar as rough comparisons can be made—of any other being. If a being is not capable of suffering, or of experiencing enjoyment or happiness, there is nothing to be taken into account. So the limit of sentience (using the term as a convenient if not strictly accurate shorthand for the capacity to suffer and/or experience enjoyment) is the only defensible boundary of concern for the interests of others.

In other words, the interests of every being affected by an action are to be taken into account and given the same weight as the like interests of any other being. 1 It is an implication of this principle of equality that our concern for others and our readiness to consider their interests ought not to depend on what they are like or on what abilities they may possess. Precisely what our concern or consideration requires us to do may vary according to the characteristics of those affected by what we do: concern for the well-being of children growing up in America would require that we teach them to read; concern for the well-being of pigs may require no more than that we leave them with other pigs in a place where there is adequate food and room to run freely.

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