I certainly believe that we have a moral obligation to care for the dogs, cats, and other nonhumans whose existence we have caused or facilitated as part of the institution of 'pet' ownership. But I maintain that we ought to abolish the institution and stop causing or facilitating the existence of more 'companion' animals.
Interpretation
We have a responsibility to care for pets, but owning them may be morally questionable.
In this quote, Gary L. Francione discusses the moral implications of pet ownership, arguing that while humans are responsible for the care of pets they have brought into existence, the act of owning pets itself is problematic. He challenges the notion of companion animals by suggesting that instead of perpetuating their existence through breeding, society should abolish the institution of pet ownership altogether, highlighting the ethical considerations involved in the treatment of nonhuman beings.
In practice
During a lecture on animal ethics, this quote can be used to illustrate the moral responsibilities of pet owners.
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.
Little more can reasonably be aimed at with respect to the people at large than to have them properly armed.
Pain in the present is experienced as hurt. Pain in the past is remembered as anger. Pain in the future is perceived as anxiety. Unexpressed anger, redirected against yourself and held within, is called guilt. The depletion of energy that occurs when anger is redirected inward creates depression.
Glamour cannot exist without personal social envy being a common and widespread emotion. The industrial society ... recognises nothing except the power to acquire ... No other kind of hope or satisfaction or pleasure can any longer be envisaged within the culture of capitalism.
Racism, xenophobia and unfair discrimination have spawned slavery, when human beings have bought and sold and owned and branded fellow human beings as if they were so many beasts of burden.
While it is well enough to leave footprints on the sands of time, it is even more important to make sure they point in a commendable direction.
I have remained true to my deepest convictions. I mean the courage of those who are born to be defeated, the weaknesses of the strong, and the tragedy of misunderstandings and missed opportunities, which I have done my best to treat as comedy—for otherwise how can we manage to bear it?
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