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.
Interpretation
The quote argues against the use of animals as resources, likening it to human slavery.
In this quote, Gary L. Francione draws a parallel between the exploitation of animals and the historical injustice of slavery, emphasizing that both practices fundamentally treat sentient beings as mere resources for others. He asserts that the ethical considerations that protect humans should equally apply to nonhumans, suggesting that even humane treatment does not justify their use as mere tools or property.
In practice
During a speech on animal welfare, one might use this quote to highlight the ethical implications of animal use.
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.
Veganism is the application of the principle of abolition in your own life; it represents your recognition that animals are not things. Veganism is the recognition of the moral personhood of nonhuman animals.
Everything has beauty, but not everyone sees it.
At the end, all that's left of you are your possessions. Perhaps that's why I've never been able to throw anything away. Perhaps that's why I hoarded the world: with the hope that when I died, the sum total of my things would suggest a life larger than the one I lived.
We live in a society whose whole policy is to excite every nerve in the human body and keep it at the highest pitch of artificial tension, to strain every human desire to the limit and to create as many new desires and synthetic passions as possible, in order to cater to them with the products of our factories and printing presses and movie studios and all the rest.
What is character? It is that quality of man which is going to make a man, in an hour of strain, do the just and, if possible, the generous thing.
We are all regionalists in our origins, however 'universal' our themes and characters, and without our cherished hometowns and childhood landscapes to nourish us, we would be like plants set in shallow soil. Our souls must take root - almost literally.
Rediscovering the controversies that occupied early Christianity sharpens our awareness of the major issue in the whole debate, then and now: What is the source of religious authority? For the Christian the question takes more specific form: What is the relation between the authority of ones own experience and that claimed for the scriptures, the ritual and the clergy?
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