The new freedom of expression brought by the Internet goes far beyond politics. People relate to each other in new ways, posing questions about how we should respond to people when all that we know about them is what we have learned through a medium that permits all kinds of anonymity and deception.

I suppose what's happened recently has confirmed suspicions I voiced in the book, and I think made clearer some of those things that I point out. For instance I have a section of the book where I talk about the possibility of torture.

If we are concerned about the exploitation of human workers in countries with low standards of worker protection, we should also be concerned about the treatment of even more defenceless non-human animals.

If you're buying animal products and can go to the farm and actually see how the animals are looked after, yes, that's an important point. That's definitely the best way of assuring yourself that the animals are being well treated.

If we're going to live an ethical life, it's not enough just to follow the thou-shalt-nots. … If we have enough, we have to share some of that with people who have so little.

Extreme poverty is not only a condition of unsatisfied material needs. It is often accompanied by a degrading state of powerlessness.

The new freedom of expression brought by the Internet goes far beyond politics. People relate to each other in new ways, posing questions about how we should respond to people when all that we know about them is what we have learned through a medium that permits all kinds of anonymity and deception.