Best 232 quotes in «veganism quotes» category

Activists must not work against one another in their single-minded dedication to one specific cause. Those fighting to protect horses must not eat cattle. We do well to specialize, but we do not do well if we specialize without knowledge of interlocking oppressions—or without the application of that knowledge.

Veganism is about nonviolence: nonviolence to other sentient beings; nonviolence to yourself; nonviolence to the earth.

- 20.500 kycklingar, sa hon. Om dagen. För att föda London. 5.800 grisar. 1.520 nötkreatur. 6.000 får. Enligt The Meat and Livestock Commission. Staden intar dagligen två miljoner kilo animaliskt protein. Man skulle kunna betrakta London som en monstruös maskin för bearbetning av husdjur.

Adopting a vegan diet brings your choices and actions in line with those same beliefs that underlie a commitment to resisting regressive politics: generosity, compassion, and a commitment to justice and fairness. By acting in a way that reflects your values and what you believe, you relieve the cognitive dissonance that can make stress and depression worse.

A human body in no way resembles those that were born for ravenousness; it hath no hawk’s bill, no sharp talon, no roughness of teeth, no such strength of stomach or heat of digestion, as can be sufficient to convert or alter such heavy and fleshy fare. But if you will contend that you were born to an inclination to such food as you have now a mind to eat, do you then yourself kill what you would eat. But do it yourself, without the help of a chopping-knife, mallet or axe, as wolves, bears, and lions do, who kill and eat at once. Rend an ox with thy teeth, worry a hog with thy mouth, tear a lamb or a hare in pieces, and fall on and eat it alive as they do. But if thou had rather stay until what thou eat is to become dead, and if thou art loath to force a soul out of its body, why then dost thou against nature eat an animate thing? There is nobody that is willing to eat even a lifeless and a dead thing even as it is; so they boil it, and roast it, and alter it by fire and medicines, as it were, changing and quenching the slaughtered gore with thousands of sweet sauces, that the palate being thereby deceived may admit of such uncouth fare.

After you have witnessed the reality, you can no longer look at a piece of steak, and simply think "yum".

all people are Nazis; for the animals it is an eternal Treblinka

All children should be encouraged to love and respect animals.. Not turn a blind eye to their suffering and stab forks into their dead bodies..

Animal fats (largely saturated) raise LDL cholesterol (29) and increase risk; these obviously come from foods eaten less or not at all by vegetarians. Total or LDL cholesterol is typically lower in vegetarians (30, 31). HDL cholesterol is not consistently different (30, 32), although it does tend to be a little lower in Adventists (33), perhaps because of the lack of alcohol consumption. Vegetarians are consistently thinner, or at least less overweight, than are nonvegetarians within the same studies (34, 32). It is also probable that vegetarians have lower blood pressures than others (32, 35, 36), although the reasons are still controversial, and effects are sometimes small as in British vegetarians (37).

Animal welfare - yes. Animal rights - don't make me laugh. I'm not an animals rights activist. I certainly do not love animals. In fact, I secretly mistrust all four-legged / furry / two-winged / feathered / shelled ar scaly brothers and sisters. If I were them, I would by now be plotting ultimate revenge on a scale previously unknown to man. ... I stick to a vegan diet only for reasons of self-preservertion. Call it insurance. When the time of the great animal uprising comes, I may have a small chance of escaping ...

Animals are property. There are laws that supposedly protect animal interests in being treated “humanely,” but that term is interpreted in large part to mean that we cannot impose “unnecessary” harm on animals, and that is measured by what treatment is considered as necessary within particular industries, and according to customs of use, to exploit animals. The bottom line is that animals do not have any respect-based rights in the way that humans have, because we do not regard animals as having any moral value. They have only economic value. We value their interests economically, and we ignore their interests when it is economically beneficial for us to do so. At this point in time, it makes no sense to focus on the law, because as long as we regard animals as things, as a moral matter, the laws will necessarily reflect that absence of moral value and continue to do nothing to protect animals. We need to change social and moral thinking about animals before the law is going to do anything more.

All vegans and vegetarians have heard it: “But what about the plants? What about their feelings? They feel pain, too. Don’t you feel bad for the carrots? You are killing them, you know.” Sorry, but the above represent the dumbest set of excuses I’ve ever heard as to why some people claim eating animals is morally equivalent to eating plants. Tellingly, these people’s concern for plant feelings has not reared its head over eating a baked potato with steak, or seeing capers in chicken piccata. No, it’s arisen because the conversation has turned to cruelty toward the animals we eat, something that’s difficult to swallow.

An area of land used for crops will feed about ten times as many people as the same area of land used for grass-fed beef.

Animal welfarism is a blatant lie. Anyone who truly cares for the welfare of another, would never dream of exploiting them. For just as when slavery is deeply set into the psyche of a nation, those crying for slave welfare and not abolitionism, argue in favour of slavery and exploitation, and thus push eventual abolitionism further into the future.

Animal rights are not a gift we give to animals. They are a birthright we have taken from them.

Anymals do not exist to satisfy our desires and pleasures.

Anymal liberationists who release fox or chinchillas from fur farms, free veal calves from chains in abysmal crates, destroy transport trucks that haul terrified turkeys and sheep to their premature deaths, burn slaughterhouses that dismember pigs and chickens, or destroy computers in research facilities are not dangerous terrorists. Anymal liberationists simply believe that life is precious, and that an industry designed to manipulate and destroy life for the sake of profits is ethically and spiritually unacceptable.

Anymals do not exist to satisfy our desires and pleasures. Liberationists do not accept larger gestation crates because crates of any kind are oppressive and exploitative, and are therefore inconsistent with compassionate action. They do not accept slaughter, even with improved stunning methods, because there is no need for slaughterhouses or factory farms—we can easily feed ourselves without slaughtering anymals—and because slaughtering without necessity lacks compassion and reverence for life. Even if we raise and slaughter anymals with a minimum of pain and misery, farmed anymals are killed when they are mere adolescents—lives nipped in the bud to satisfy habitual tastes and preferences. Such practices also demonstrate a lack of reverence for human life and are contrary to social justice: We can feed more of the world’s many hungry people if we stop producing anymal products. Similarly, vivisection is a selfish exploitation of other creatures—and nonhumans are not here to live and die on behalf of our hopes. Anymal liberationists avoid consuming anymal products, and oft en actively lobby to close down exploitative anymal industries and to bring an end to human-anymal relationships that fail to honor each anymal’s physical and emotional health and well-being.

Anymal liberationists do not target life—they target industries (and profits) that flourish at the expense of life—and they attempt to rescue the exploited. Terrorists kill randomly; anymal liberationists have never killed anyone. Anymal liberationists exemplify what it is to live into the core teachings of every major religion concerning rightful relations between human beings and anymals.

Anymal liberationists who release fox or chinchillas from fur farms, free veal calves from chains in abysmal crates, destroy transport trucks that haul terrified turkeys and sheep to their premature deaths, burn slaughterhouses that dismember pigs and chickens, or destroy computers in research facilities are not dangerous terrorists. Anymal liberationists simply believe that life is precious, and that an industry designed to manipulate and destroy life for the sake of profits is ethically and spiritually unacceptable. They do not target the lives of random citizens—or the lives of any citizens. Anymal liberationists do not target life—they target industries (and profits) that flourish at the expense of life—and they attempt to rescue the exploited. Terrorists kill randomly; anymal liberationists have never killed anyone. Anymal liberationists exemplify what it is to live into the core teachings of every major religion concerning rightful relations between human beings and anymals.

Anymal exploiters may or may not be religious, and those who are religious are likely to lack information in three critical areas (just mentioned). Perhaps most fundamentally, religious people tend to be unaware that chewing on a chicken’s body purchased at a grocery store contradicts the core religious ideals of every major religious tradition. Still other religious people do not take their religious commitment seriously and therefore do not care one way or the other about anymal suffering and slaughter. This book is about what religions teach, not about what religious people believe or how they live. There is often shamefully little correlation between the two.

Animals who are exploited for “organic” foods are raised, maintained, transported, and slaughtered just like their nonorganic” counterparts: They are debeaked, dehorned, detoed, castrated, and/or branded, and they are kept, transported, and slaughtered in the same deplorable conditions.

As told by Kafka's close friend Max Brod: "Suddenly he began to speak to the fish in their illuminated tanks. 'Now at least I can look at you in peace, I don't eat you anymore.' It was the time he turned strictly vegetarian.

Aside from respect for life and compassion for anymals, we ought to choose a vegan diet for the sake of the environment, to alleviate world hunger, to protect laborers, and on behalf of our own health. The consequences of our dietary choices are monumental.

Baby rats need rat milk, baby cats need cat milk, baby dogs need dog milk, baby humans need human milk, baby cows need cow milk, baby chimps need chimp milk.. Would anyone believe it if someone claimed adult giraffes need elephant milk? or adult horses need squirrel milk? or adult possums need goat milk? or adult humans need cow milk? oh, wait, no, that last one makes total sense.. NOT

At a minimum, it is clear that human beings who claim a religious tradition that is rooted in compassion and/or respect for the natural world must adopt a plant-based diet.

Bacon would not be a choice if the pig had any say in the matter. A lamb, given the gift of speech, would most probably say "no" if you asked if you could eat her leg. Fish would no doubt choose to stay in the water, if they could and I feel pretty sure turkeys must object once their Christmas fête (or should that be fate?) is made clear to them. Chickens are surely protesting from having their eggs systematically stolen and freedoms restricted, and both cows and their calves would be up in arms, if they had any, with the theft of their milk and violent separation. Given the chance, bees will attack and defend ferociously, even sacrificing themselves in the process, in order to protect their precious honey; a sure sign they do not part with it voluntarily.

Both groups [with fibromyalgia] reported having quite a lot of pain at rest in the beginning of the study, but there was a significant decrease in the intervention [vegan] group during the living food diet period (p~0.005). The positive result disappeared gradually after shifting back to the omnivorous diet. Also significant changes were found in other parameters describing the symptoms of fibromyalgia such as improvement in the quality of sleep (p~0.0001), reduction of morning stiffness (p~0.00001), improvement in the General health questionnaire (p~0.02) as well as in the Health assessment questionnaire (p~0.03), and in the rheumatologist's overall questionnaire (p~0.038), which dealt with subjective feelings.

Being vegan isn't about restricting oneself in any way, it's simply about ceasing to take things which clearly are not ours.

Beyond the economics of production efficiency, animal welfare laws that require "humane" treatment are really not about animals; they're about humans and making humans feel better about using animals. We can comfort ourselves with the idea that we are acting in a "humane" way.

[...] both natural selection and the historical record offer powerful reasons for doubting the trustworthiness of our naive moral intuitions. So the possibility that human civilisation might be founded upon some monstrous evil should be taken seriously - even if the possibility seems transparently absurd at the time.

But it was not the poor who ate the zoo animals in Paris.

Cows' milk also is poor in iron, and certain forms of cows' milk cause blood and thus iron loss from the gastrointestinal tract. Iron-fortified cereal-based complementary foods – infant cereals – are recommended to supply the iron needs of older infants.

By stepping out of the picture and refusing to purchase consumer items necessitating bloody murder, you are not only washing your hands to it all [the animal holocaust], but helping toward cleaning up the planet from the mess we have made of it.

Chicken salad with egg in it is very interesting way to eat two generations.

Carefully planned vegetarian and vegan diets can provide adequate nutrients for optimum health(11). Evidence suggests that infants and children can be successfully reared on vegan and vegetarian diets(68,69).

Choose a compassionate frame of mind. Always choose love. Always be kind.

Clearly the current system has failed. Why not give peace and compassion a chance? There is a terribly tragic folly behind desires for world peace, while still demanding the mass murder of animals for food.

Cruelty: Not only the willful causing of unnecessary suffering, but the indifference to it.

Dans leur ensemble, les humains ne veulent pas entendre parler des conditions dans lesquelles la viande est obtenue. Ils zappent la phase de l’élevage autant que celle de l'abattage. Quand ce n'est pas du déni, c'est au moins de l’évitement. Nul ne veut savoir la somme de souffrances qu'il a fallu pour produire ce fricandeau, ce boudin noir, cette escalope milanaise ou ce ris de veau. C'est comme s'ils arrivaient dans nos assiettes par une opération du Saint-Esprit.

Dairy farmers routinely remove calves from their mothers at an early age so that the milk will be available for humans; anyone who has lived on a dairy farm will know that, for days after the calves have gone, their mothers keep calling for them.

Do the religious texts and exemplars support anymal welfare or anymal liberation? What do religions teach us to be with regard to anymals? A concise formal argument, using deductive logic, rooted in three well-established premises, can help us to answer these questions about rightful relations between human beings and anymals: Premise 1 : The world’s dominant religious traditions teach human beings to avoid causing harm to anymals. Premise 2 : Contemporary industries that exploit anymals—including food, clothing, pharmaceutical, and/or entertainment industries—harm anymals. Premise 3 : Supporting industries that exploit anymals (most obviously by purchasing their products) perpetuates these industries and their harm to anymals. Conclusion : The world’s dominant religious traditions indicate that human beings should avoid supporting industries that harm anymals, including food, clothing, pharmaceutical, and/or entertainment industries. It is instructive to consider an additional deductive argument rooted in two well-established premises: Premise 1 : The world’s dominant religious traditions teach people to assist and defend anymals who are suffering. Premise 2 : Anymals suffer when they are exploited in laboratories and the entertainment, food, or clothing industries. Conclusion : The world’s dominant religious traditions teach people to assist and defend anymals when they are exploited in laboratories, entertainment, food, and clothing industries. If these premises are correct—and they are supported by abundant evidence—the world’s dominant religions teach adherents • to avoid purchasing products from industries that exploit anymals, and • to assist and defend anymals who are exploited in laboratories and the entertainment, food, and clothing industries.

Despite my deep unease about animal advocates working for things we don't want and asking for changes we don't believe in, I am not an "abolitionist." First, the abolition of animal slavery will no more end speciesism by itself than the abolition of American slavery ended racism. To change the world, I think we should aim higher. Second, I'm increasingly convinced that no matter who uses the term, it hides a slur. When used to refer to others, it connotes zealotry and obstructionism, and when taken as self-definition, it is seen as an attack by anyone who does not apply it to herself. Yes, it's a highly defensible moral philosophy, right up there with Peter Singer's application of Utilitarianism to animal liberation, and Tom Regan's Theory of Rights, but like those other intellectual concepts, it's useful only so far as it engenders right action.

Diverging results for types of dairy products and sources of calcium suggest that other components of dairy than fat and calcium may increase prostate cancer risk. Additional prospective studies are needed on types of dairy products and various sources of calcium in relation to risk of subtypes of prostate cancer and, in particular, advanced and fatal cancers.

Denying someone [else] justice just because you do not yet have your own is never a good idea. I am also convinced we cannot have disability liberation without animal liberation--they are intimately tied together. What if, rather than dismissing or disassociating for the struggle of animals, we embraced what political theorist Claire Jean Kim calls an 'ethics of avowal,' a recognition that oppressions are linked, and that we can be 'open in meaningful and sustained way to the suffering and claims of other subordinated groups, even or perhaps especially in the course of political battle'? Compassion is not a limited resource.

Despite the perma-shock in which many of us have lived our entire lives, with alarms in our ears made only more shrill by 24 hour news cycles, and unrelenting internet death row photos of dogs and cats at animal shelters, we inexplicably expect our shocking truths--that ours is a society built on oppression, rape and murder--to get heard the first time through. When the truths aren't heard, we end up beyond frustrated. We butt up against other people's moral hypocrisies and shut down as we hear the same stories about people who are compassionate but still eat animals. We grow weary of taking people's hands and walking them down the road to see the more than 23 million chickens killed for food every day in the U.S. And we forget that people can't see the animals hiding in their words and signifiers; we forget that we can't see them either. Beyond beef and bacon, there are other words that hide animals: deforestation, road construction, housing development, war. We must learn to be attuned to those words. And we have to learn how to speak kindly to people who are thinking about them, even if they don't recognize the absent referents in their speech. When we are thinking about how oppressors have guns, prisons, and slaughterhouses, we remember that words are weapons. When we turn them on each other and our potential allies, we forget. Out of frustration over all the things that haven't gotten better, we resort to name calling, dismiss the possibility of bridge building with other movements and within our own, and retreat back to internet cliques to discuss cupcake recipes or bash something read in the Huffington Post.

Don't do nothing because you can't do everything. Do something. Anything.

Do the religious texts and exemplars support anymal welfare or anymal liberation? What do religions teach us to be with regard to anymals? A concise formal argument, using deductive logic, rooted in three well-established premises, can help us to answer these questions about rightful relations between human beings and anymals: Premise 1 : The world’s dominant religious traditions teach human beings to avoid causing harm to anymals. Premise 2 : Contemporary industries that exploit anymals—including food, clothing, pharmaceutical, and/or entertainment industries—harm anymals. Premise 3 : Supporting industries that exploit anymals (most obviously by purchasing their products) perpetuates these industries and their harm to anymals. Conclusion : Th e world’s dominant religious traditions indicate that human beings should avoid supporting industries that harm anymals, including food, clothing, pharmaceutical, and/or entertainment industries. It is instructive to consider an additional deductive argument rooted in two well-established premises: Premise 1 : The world’s dominant religious traditions teach people to assist and defend anymals who are suffering. Premise 2 : Anymals suffer when they are exploited in laboratories and the entertainment, food, or clothing industries. Conclusion : The world’s dominant religious traditions teach people to assist and defend anymals when they are exploited in laboratories, entertainment, food, and clothing industries. If these premises are correct—and they are supported by abundant evidence—the world’s dominant religions teach adherents • to avoid purchasing products fr om industries that exploit anymals, and • to assist and defend anymals who are exploited in laboratories and the entertainment, food, and clothing industries. Such industries include, but are not limited to, those that overtly sell or use products that include chicken’s reproductive eggs, cow’s nursing milk, or anymal flesh or hides (fur and leather), as well as industries that engage in or are linked with anymal experimentation of any kind, and entertainment industries such as zoos, circuses, and aquariums.

During World Wars I and II, wartime food restrictions that virtually eliminated meat consumption in Scandinavian countries were followed by a decline in the mortality rate (by ≈2 deaths/1000) that returned to prewar levels after the restriction was lifted (7–12).

Especially when it comes to animals used for food, humanity’s reasoning power and concern about fairness plummets.