It would be nonsense to say that it was not in the interests of a stone to be kicked along the road...A stone has no interests because it cannot suffer. The capacity for suffering and enjoyment is, however, not only necessary, but also sufficient for us to say that a being has interests - at an absolute minimum, an interest in not suffering. A mouse, for example, does have an interest in not being kicked along the road because it will suffer if it is.

Sometimes animals may suffer more because of their more limited understanding. If, for instance, we are taking prisoners in wartime we can explain to them that although they must submit to capture, search, and confinement, they will not otherwise be harmed and will be set free at the conclusion of hostilities. If we capture wild animals, however, we cannot explain that we are not threatening their lives. A wild animal cannot distinguish an attempt to overpower and confine from an attempt to kill; the one causes as much terror as the other.

In the past 20 years alone, it adds up to more death than were caused by all the civil and international wars adn government repression of the entire twentieth century, the century of Hitler and Stalin. How much would we give to prevent those horrors? Yet how little are we doing to prevent today's even larger toll and all the misery that it involves? I believe that if you read this book to the end, and look honestly and carefully at our situation, assessing both the facts and the ethical arguments, you will agree that we must act.

I would not question the sincerity of vegetarians who take little interest in Animal Liberation because they give priority to other causes; but when nonvegetarians say that "human problems come first" I cannot help wondering what exactly it is that they are doing for human beings that compels them to continue to support the wasteful, ruthless exploitation of farm animals.

So far as this argument is concerned nonhuman animals and infants and retarded humans are in the same category; and if we use this argument to justify experiments on nonhuman animals we have to ask ourselves whether we are also prepared to allow experiments on human infants and retarded adults; and if we make a distinction between animals and these humans, on what basis can we do it, other than a bare-faced - and morally indefensible - preference for members of our own species?

I don't think nationalism is alone holding the field; it's in contention with a lot of different things.

I'm not overly alarmist about it, but I do think there are some worrying signs, like the growing accumulation of wealth by a very small proportion of the population, plus elections in the US are much more dominated by money than anywhere else calling itself a democracy.