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" "The ox, the hare, the bird, and the fish have no rights in the world in which they live other than those that are convenient for men to allow to them, because they are 'animals.' They are assumed to belong to an order of beings entirely different from that to which human beings belong. They are filled with nerves, and brains, and bloodvessels; they love life, and bleed, and struggle, and cry out when their veins are opened, just as human beings do; they have the same general form and structure of body, their bodies are composed of the same organs busied with the same functions; and they are descended from the same ancestors and have been developed in the same world through the operation of the same great laws as we ourselves have.
John Howard Moore (December 4, 1862 – June 17, 1916) was an American zoologist, philosopher, educator and social reformer. He advocated for the ethical consideration and treatment of animals and authored several articles, books, essays and pamphlets on topics including education, ethics, evolutionary biology, humanitarianism, utilitarianism and vegetarianism. He is best known for his work The Universal Kinship (1906), which advocated for a secular sentiocentric philosophy he called the doctrine of "Universal Kinship", based on the shared evolutionary kinship between all sentient beings.
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Furs just as warm and beautiful as murderous sealskin may be made of plush; and vegetal silk as fine and lustrous as ever was spun by the oak-eating babes of Polyphemus can be made of wood. Vegetal leather has been manufactured in London with the polish and durability of calfskin. And when the demand becomes strong enough to turn human attention profitably to the task, foot-wear just as comely and lasting, and more sanitary and comfortable, will be made at even less cost from plant products.
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There is a kinship of all beings, for the life process has sprung from one source and evolved according to one fundamental principle. Consciousness of kind, therefore, the ability to participate in the psychic states of others, is cultivated by a knowledge of the nature and content of those around us, and anything which tends to increase or complete our knowledge of others, as identity of language, association, or ambition, tends to intensify consciousness of kind, and whatever limits or prevents knowledge of others tends to cause us to consider them of a different order or kind from ourselves.