Suffer like me, and like me also die. When we bring ourselves to face the questions of our modern era, we are open to an entirely new field that, for a considerable amount of the time, has remained unknown. We are faced with the questions of animal rights, vegetarianism, the ethics of vivisection, the morality of our treatment of the lower species, among other things. These things are all interrelated, and if you find proponents of one of them, you will find that they promote the others as well. Many organizations have formed to advance these ideals, using pressure to create legislation that defend their values, as well as to convince businesses and corporations to adhere to their values. Whether one agrees to with these movements or not, there is a certain life to their activities. They live and breath emotions of sympathy, justice, and empathy. Whether or not you believe that animals deserve liberation is not the context of that last sentence. When Animal Rights activists protest, they do it for a longing of liberty. When we write, we do it with an admiration of those who have gone before us.
Our daily lives seem to be a routine of understanding the beauty of the revolution that we are committed to creating. The word "revolution" is very specific, and that is why I used it. When I speak of Animal Liberation, of the rights of animals being recognized, I am speaking of a political desire. By political, I do not mean to use it as a method of benefiting me, or the other corrupt activities of politicians squabbling while poverty wracks us. By political, I mean in the true, original, and pure sense of the word. Thomas Paine asserted his right to self-government during the American Revolution. He demanded that the government recognize, protect, and defend his political rights. When the Abolitionists of the century after Paine's fought to eliminate slavery, they demanded that the political rights of African humans be recognized. It was a battle to change the laws so that they reflected the spirit of the people they were meant to defend.
It was a political battle. In this same writ, in this same vein of passion, I am declaring that the liberation of animals is in fact, very much so, a political battle. Just as others worked for the liberation of African humans, and their eventual recognition of rights, so too, we work for the liberation of all animals, that they may live without the tortures and abuse of modern exploitation. The sentimentalism offered by some of our own movement individuals only harms us. We do not argue for the rights of animals because they are adorable or because they are innocent, two qualities that are highly subjective. These ideals offered by anyone who wants the liberation of the animal kingdom is doing a disservice. His plea was for liberty, not for adoration! The sufferings and misery of the oppressed class touched his heart in such a deep, impacting way. When I speak of the liberation that must be afforded to animal creation, I do it on the same grounds. I am not asking that a sentimentalist vibe be offered for animals.
I ask that the sufferings of this admittedly downtrodden class be taken into consideration, and that on the grounds of reason, logic, and humaneness, I am allowed to make a plea for their liberation. I do not ask for charity, but for justice. My arguments are on behalf of freedom, not for the sake of some prejudice or bigotry. I want my reader to understand and know that I openly reject all sentimentalist claims, or foolhardy arguments. The arguments that I present here today are arguments on behalf of animals and the injustice that they suffer. These arguments are but gentle poetry whispered in the ear of humanity. When I argue for the rights of animals, on what foundation am I making this argument? Well, before I continue in that line of thought, another question is integral. On what foundation are the rights of man formed? In a political sense, the idea that individuals have rights is based on the idea that each person has interests, that these interests are the fire of the soul.
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