Για το περιστατικό κακοποίησης ζώου στην Χίο

Από την ΔΙΑΚΗΡΥΞΗ ΔΙΚΑΙΩΜΑΤΩΝ ΤΩΝ ΖΩΩΝ, Διεθνής Ένωση Δικαιωμάτων των Ζώων, Παρίσι 1978

'Αρθρο 1
Όλα τα ζώα γεννιούνται με ίσα δικαιώματα στη ζωή και στη δυνατότητα ύπαρξης.
'Αρθρο 2
Ο άνθρωπος οφείλει να σέβεται τη ζωή κάθε ζώου. [..]
'Αρθρο 3
Κανένα ζώο δεν πρέπει να υποβάλλεται σε κακομεταχείριση ή απάνθρωπη συμπεριφορά. [..]
'Αρθρο 10
Απαγορεύεται η εκμετάλλευση των ζώων για τη διασκέδαση των ανθρώπων. [..]
'Αρθρο 11
Κάθε πράξη που χωρίς λόγο προκαλεί θάνατο ζώου είναι βιοκτονία, είναι έγκλημα απέναντι στη ζωή.

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ΑΝΑΚΟΙΝΩΣΗ: Ethics, Place & Environment: A Journal of Philosophy & Geography

A special issue on ‘Environmental and Land Art’: A Special Issue of Ethics, Place and Environment, Vol. 10 Issue 3 2007

[Χρειάζεται συνδρομή στο περιοδικό -ή πρόσβαση μέσω Πανεπιστημίου- για να διαβάσετε τα άρθρα]

License to Kill: Passion and pathos in a world of inevitable slaughter

by R.B. Pyle, the Orion Magazine

....We each have a license to kill, by virtue of being born. Humans might be the only animals that worry about how they exercise this elemental act. But in calculating just whom we are willing to kill, and toward what ends, we should ever be mindful of all the lives lost on our behalf. And since we are all complicit, maybe we shouldn’t be too quick to condemn the lethal choices of others....

Read the full article

Ambiguities of Animal Rights

by Peter Staudenmaier, Communalism March 2003

...There are a number of legitimate reasons to abstain from eating meat or to oppose cruelty to animals.
This essay explores some of the illegitimate reasons for doing so. Such an undertaking is fraught with difficulties, not least of which is the strained sense of incredulity and indignation that critiques of animal rights almost invariably arouse. The topic leads onto tricky terrain, both ethically and politically, in part because it directly impinges on dietary predilections, a matter that is at once profoundly private and inescapably public. Although animal rights involves much more than vegetarianism or veganism, it does tend to exacerbate the seemingly inherent self-righteousness of food politics, where puritanism is often mistaken for radicalism. Read the full essay...

Bookchin breaks with Anarchism

by Janet Biehl, in Communalism, October 2007


For much of his adult life Murray Bookchin was known as a major anarchist theorist, perhaps the most wide-ranging and innovative of the twentieth century. When he died in July 2006, the Times (London) Online called him “the most important anarchist thinker in North America for more than a quarter of a century.” But the fact is that by the time of his death Murray no longer identified himself as an anarchist. As early as 1995 he was telling the people closest to him that he no longer considered himself part of that movement. At a conference in 1999 in Plainfield Vermont he made the rupture public; and he put it in writing in 2002, in an article published online. Read the full article...