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The emancipation of men from cruelty and injustice will bring with it in due course the emancipation of animals also. The two reforms are inseparably connected, and neither can be fully realized alone.
— Henry Stephens Salt
The emancipation of men from cruelty and injustice will bring with it in due course the emancipation of animals also. The two reforms are inseparably connected, and neither can be fully realized alone.
I shall die ... as I have lived, rationalist, socialist, pacifist, and humanitarian.
Religion has never befriended the cause of humaneness. Its monstrous doctrine of eternal punishment and the torture of the damned underlies much of the barbarity with which man has treated man; and the deep division imagined by the Church between the human being, with his immortal soul, and the soulless "beasts", has been responsible for an incalculable sum of cruelty.
Have the lower animals "rights?" Undoubtedly—if men have.
Oppression and cruelty are invariably founded on a lack of imaginative sympathy; the tyrant or tormentor can have no true sense of kinship with the victim of his injustice. When once the sense of affinity is awakened, the knell of tyranny is sounded, and the ultimate concession of "rights" is simply a matter of time.
If "rights" exist at all—and both feeling and usage indubitably prove that they do exist—they cannot be consistently awarded to men and denied to animals, since the same sense of justice and compassion apply in both cases.
As man is truly “humanised”, not by schools of cookery but by schools of thought, he will abandon the barbarous habit of his flesh-eating ancestors, and will make gradual progress towards a purer, simpler, more humane, and therefore more civilised diet-system.
I say ethical principle, because it is beyond doubt that the chief motive of Vegetarianism is the humane one. Questions of hygiene and of economy both play their part, and an important part, in a full discussion of food reform; but the feeling which underlies and animates the whole movement is the instinctive horror of butchery, especially the butchery of the more highly organized animals, so human, so near akin to man.
The ignorance, carelessness, and brutality are not only in the rough-handed slaughtermen, but in the polite ladies and gentlemen whose dietetic habits render the slaughtermen necessary.
Before passing on, I will merely add this, that in some ways the evils attendant on slaughtering grow worse, and not better, as civilisation advances, because of the more complex conditions of town life, and the increasingly long journeys to which animals are subjected in their transit from the grazier to the slaughterman.
I advance no exaggerated or fanciful claim for Vegetarianism. It is not, as some have asserted, a "panacea" for human ills; it is something much more rational—an essential part of the modern humanitarian movement, which can make no true progress without it. Vegetarianism is the diet of the future, as flesh-food is the diet of the past.
