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.
Interpretation
Veganism embodies the ethical commitment to treat animals as beings with moral rights rather than mere objects.
In this quote, Gary L. Francione emphasizes that veganism is not just a dietary choice but a profound ethical stance that opposes the exploitation of nonhuman animals. By adopting a vegan lifestyle, individuals acknowledge the moral personhood of animals, advocating for their rights and well-being, and rejecting the notion of viewing them as mere commodities.
In practice
During a speech on animal rights at a conference, you might use this quote to illustrate the moral imperative of veganism.
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.
It seems to me then as if all the moments of our life occupy the same space, as if future events already existed and were only waiting for us to find our way to them at last, just as when we have accepted an invitation we duly arrive in a certain house at a given time.
This inner peace of mind occurs on three levels of understanding. Physical quietness seems the easiest to achieve, although there are levels and levels of this too, as attested by the ability of Hindu mystics to live buried alive for many days. Mental quietness, in which one has no wandering thoughts at all, seems more difficult, but can be achieved. But value quietness, in which one has no wandering desires at all but simply performs the acts of his life without desire, that seems the hardest.
This wasn't the sea of the inexorable horizon and smashing waves, not the sea of distance and violence, but the sea of the etenally leveling patience and wetness of water. Whether it comes to you in a storm or in a cup, it owns you--we are more water than dust. It is our origin and our destination.
My hope is to create spaces where people of all stripes can come together and speak at a lower decibel level. We make more sense that way. We sound more like our real selves that way.
For outward show is a wonderful perverter of the reason.
I remember, I remember The fir-trees dark and high; I used to think their slender tops Were close against the sky; It was a childish ignorance, But now 't is little joy To know I'm farther off from heaven Than when I was a boy.
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