If you are not a radical animal activist, STOP READING. You’re not ready for this article.
Is a cat’s life more precious than the life of a mouse, a squirrel, or a bird?
Is the life of a lion more precious than the lives of zebras, antelopes, or gazelles?
Is the life of a trophy hunter more valuable than the life of an elephant he murders?
Is a deer hunter’s life more valuable than a deer?
Is Kendall Jackson’s life worth the hundreds of animals she has murdered?
Is anyone worth the 500 animals that die each year to feed a carnist?
If one believes that every animal has the same right to live as does any other, the answer is a resounding NO!
Peter Singer, the world’s most prominent utilitarian philosopher, is widely credited with launching the modern Animal Rights movement. Singer is a follower of the utilitarian school of philosophy founded by Jeremy Bentham in the 18th Century. Utilitarians argue for social policies and moral imperatives which assure the greatest good for the greatest number.
Singer’s 1975 book “Animal Liberation” makes that very argument to end animal enslavement and exploitation.
More recently, Singer and others have raised and discussed the elimination of carnivores to do away with the pain and suffering of prey animals. Singer has stopped short of embracing the proposal, mindful of the human track record of interfering with nature.
Carnivores keep populations in check, and the elimination of them to reduce the suffering of prey ignores the suffering of prey due to overpopulation, starvation, and disease, which are minimized by predation.
The elimination of captive carnivores is a much more compelling argument, as the prey involved in feeding captive carnivores, from prisoners in zoos to domesticated cats, requires the murders of enslaved animals, each as entitled to life as are the captive carnivores.
The obvious solution is to end the captivity of carnivores (and all animal slaves, for that matter) and to end the continued breeding and captivity of domestic carnivores (primarily cats, but also including ferrets, snakes, etc).
Until that is possible, is it morally justified to murder some animals to feed others? Applying the utilitarian standard of causing the least harm and suffering possible, the answer is no. And it follows that we should put down those carnivores (that we cannot free into the wild) to save the lives of many more animals that must be murdered to feed those carnivores.
It follows that people who cause the suffering and deaths of animals should similarly be eliminated, for the same reason. Such a suggestion logically applies utilitarian principles, and is the ultimate application of those principles.
As a practical matter, the methodical killing of carnists would not be tolerated by the state or be approved of by the general carnist population, and would be a political impossibility, even under the most enlightened regimes.
However, it would provide considerable moral authority to activists engaged in revolution, should that day come. It would allow activists to rain Hell upon animal abusers and killers, upon Big Ag honchos and their thugs, upon lobbyists and politicians, upon conservatives and Republicans, upon any and all involved in harming animals.
It would help fashion strategies involving massive depopulation objectives, and would serve the purpose of dissuading large portions of the populace from killing or consuming animals.
The common understanding of genocide is the killing of ethnic or religious populations driven by racial hatred, bigotry, or religious fanaticism.
The utilitarian approach would not meet the test of genocide, but rather would be the elimination of cruelty to assure that even greater cruelty does nor occur.
The proposal should more accurately be called carnicide, as it is limited to those who’s lives require the deaths of others.
Critics will nonetheless consider the proposal to be genocidal.
If it is, it is not only defensible, it is imperative.
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