So far as this argument is concerned nonhuman animals and infants and retarded humans are in the same category; and if we use this argument to justify experiments on nonhuman animals we have to ask ourselves whether we are also prepared to allow experiments on human infants and retarded adults; and if we make a distinction between animals and these humans, on what basis can we do it, other than a bare-faced - and morally indefensible - preference for members of our own species?
Interpretation
The quote questions the ethical justification of experimenting on animals versus vulnerable humans, highlighting speciesism.
In this quote, Peter Singer challenges the moral reasoning that leads people to justify animal experimentation while simultaneously dismissing the rights of infants and those with cognitive impairments. He argues that if humans base ethical decisions solely on species membership, it reflects an unjust and indefensible bias, prompting a deeper examination of our moral values and the criteria we use to distinguish between beings deserving of protection and rights.
In practice
This quote can be used in a debate on animal rights to highlight ethical considerations.
The belief that the animals exist because God created them - and that he created them so we can better meet our needs - is contrary to our scientific understanding of evolution and, of course, to the fossil record, which shows the existence of non-human primates and other animals millions of years before there were any human beings at all.
Pain and suffering are in themselves bad and should be prevented or minimized, irrespective of the race, sex, or species of the being that suffers. How bad a pain is depends on how intense it is and how long it lasts, but pain of the same intensity and duration are equally bad, whether felt by humans or animals.
What is faith? If you believe something because you have evidence for it, or rational argument, that is not faith. So faith seems to be believing something despite the absence of evidence or rational argument for it.
Almost everybody accepts that some people can be killed. 'The concept of 'brain death' - the belief that people on respirators can legitimately be killed - shows that.
If we all think only of our own interests, we are headed for collective disaster - just look at what we are doing to our planet's climate.
Even in the era of AIDS, sex raises no unique moral issues at all. Decisions about sex may involve considerations about honesty, concern for others, prudence, and so on, but there is nothing special about sex in this respect, for the same could be said of decisions about driving a car. (In fact, the moral issues raised by driving a car, both from an environmental and from a safety point of view, are much more serious than those raised by sex.)
When we are abandoned to God, He works through us all the time.
Racism is endemic to the human condition, just as stupidity is. We will always have to be on guard against it. But now it is recognized as a scourge, as the crowning immorality of our age and our history.
Don't think of what's past!" said she. "I am not going to think outside of now. Why should we! Who knows what tomorrow has in store?
Everybody, soon or late, sits down to a banquet of consequences.
What gave you this idea of an imperfect god?' 'I don't know. It seems quite feasible to me. That is the only god I could imagine believing in, a god whose passion is not a redemption, who saves nothing, fulfills no purpose--a god who simply is.
Through money, democracy becomes its own destroyer, after money has destroyed intellect.
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