Because animals are property, we consider as "humane treatment" that we would regard as torture if it were inflicted on humans.
Interpretation
The quote critiques the moral standards applied to the treatment of animals compared to humans.
Gary L. Francione highlights the ethical inconsistency in how society treats animals as property, where actions deemed torturous if done to humans are often accepted as humane treatment for animals. This statement prompts reflection on our moral obligations toward animals and challenges the prevailing legal and societal norms that permit their suffering simply because they are classified as property.
In practice
In a discussion on animal rights at a community meeting.
The idea that we have the right to inflict suffering and death on other sentient beings for the trivial reasons of palate pleasure and fashion is, without doubt, one of the most arrogant and morally repugnant notions in the history of human thought.
Humans treat animals as things that exist as means to human ends. That's morally wrong. Sexism promotes the idea that women are things that exist as means to the ends of men. That's morally wrong. We need to stop treating all persons - whether human or nonhuman - as things.
They are nonhuman persons. They are not food. If animals matter morally at all, there is one and only one rational response: go vegan. Everything else is just participation in animal exploitation.
We cannot talk simultaneously about animal rights and the 'humane' slaughter of animals.
We are vegans not simply because being vegan will reduce suffering. We are vegan because every sentient being values her or his life even if no one else does. We are vegan because justice minimally requires that we not take life for trivial purposes.
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.
EXISTENCE, n. A transient, horrible, fantastic dream,/ Wherein is nothing yet all things do seem:/ From which we're wakened by a friendly nudge/ Of our bedfellow Death, and cry: "O fudge!"
When You Hold Onto Your History, You Do It At The Expense Of Your Destiny.
To an eagle or to an owl or to a rabbit, man must seem a masterful and yet a forlorn animal; he has but two friends. In his almost universal unpopularity he points out, with pride, that these two are the dog and the horse. He believes, with an innocence peculiar to himself, that they are equally proud of this alleged confraternity. He says, 'Look at my two noble friends -- they are dumb, but they are loyal.' I have for years suspected that they are only tolerant.
When I die, I shall soar with angels, and when I die to the angels, what I shall become you cannot imagine.
To the extent I am known, I think I am known as a person who expresses his opinion freely about things - and I was sensitive to the possibility that if I was seen taking money for saying nice things about a product, my comments and choices and opinions would become, understandably, suspect.
Man cannot produce a single work without the assistance of the slow, assiduous, corrosive worm of thought.
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