Argument: Animals have no interests or rationality

Some philosophers argue that only beings that are able to make rational choices can have moral rights because the function of rights is to protect choice. Animals are not able to make rational choices because they can only follow instinct, they cannot follow logic.

Some philosophers believe that the function of rights is to protect interests. An argument from R.G. Frey argues that animals do not have interests because they do not have language. In order to desire something one must believe that one does not currently have that something and therefore believe that the statement ‘I have x’ is false. One cannot have such a belief unless one knows how language connects to the world. Animals can’t talk so they certainly are unable to know what it is that the sentence ‘I have x’ means in the real world. Therefore animals cannot have desires. Without desires animals cannot have interests. If the function of rights is to protect interests then animal rights serve no purpose. [1]

[1] Frey, R,G. "Rights, Interests, Desires and Beliefs." Ethics for Everyday. (Benatar, D Ed.) McGraw Hill: New York. 2002

Candidate 1: "Even if we did think that animals were less intelligent than humans beings they should be protected by rights

Babies and individuals with learning disabilities may lack intelligence, a sense of justice and the ability to conceive of their future. We ensure that babies and the learning disabled are protected by rights and therefore these factors cannot be criteria by which to exclude a being from the rights system. Therefore, even if animals are not as advanced as human beings they should be protected by rights. An inability to know what's going on might make being experimented on etc even more frightening and damaging for an animal that it may be for a human being."
Candidate 2: "There is a different between being morally responsible and being morally considerable. Human beings are both. Moral responsibility implies a duty and therefore a capability to act in an ethical manner. Animals can not of course be morally responsible as they do not have the intellectual capacity to ascertain what is right and wrong, only instincts as to how to survive. We cannot expect animals to be morally responsible but this does not mean that human beings do not have a duty to be morally responsible. It would be ideal for all beings to act in an ethical manner but only humans are capable of considering ethics and therefore we are the only morally responsible beings. Moral considerability refers to whether or not a being deserves to be treated in an ethical manner. There is a burden on the proposition to show why moral considerability relies on being morally responsible. Profoundly retarded human beings and babies are unable to be morally responsible and yet we consider them to be morally considerable."
Candidate 3: "Animals are intrinsically worthy of rights because they are sentient

Sentience is the property of being conscious. Sentience brings with it the ability to experience. There is a massive difference in the way that we treat sentient and non-sentient beings instinctively. We see nothing wrong with forming relationships with one’s pets but we tend to deem people with emotional relationships to objects mentally ill. Here we are talking about something more than sentimentality but rather the kind of relationship in which one is concerned with the other party’s emotional wellbeing. We even feel concerned about the wellbeing of sentient beings which whom we do not have a personal connection. For example we may feel upset when we see a dog run over on the road. This would be a very difficult reaction to how we might feel if we see an object crushed by a car. We feel moral outrage at the clubbing of seals.

The instinctive way which we differentiate between these two categories relates to the type of value they have. Whilst objects have value because of how they affect us - e.g. they are useful or remind us of a good time or person – we believe that animals have intrinsic value.

This means that a sentient being must never be treated as a means rather than an end in and of itself. Animals are sentient. Therefore, animals must not be treated as a means to an end but as intrinsically valuable."
Candidate 4: "Animals are equal to human beings.

It is true that animals and human beings are different. It is also true that men are different from women and children from adults. Equality does not require beings to be identical. It is true that whilst many people argue women should have the right to abortion, no one argues the same for men because men are unable to have an abortion. It is similarly true that whilst most people believe all human beings have a right to vote, no one argues that animals deserve a right to vote – even those who support animal rights.

Equality does not mean that beings all deserve the exact same treatment. It means rather that we consider equally the equal interests of animals and humans. If we deem amount A to be the maximum amount of suffering a person be allowed to endure, then that should apply equally to an animal, though humans and animals may suffer different amounts under different circumstances.

The principle of equality advocates equal consideration, so it still allows for different treatment and different rights. Equality is a prescriptive rather than a descriptive concept. What’s important is that beings should ONLY be treated differently where there is a morally relevant difference between them. For example, we can justifiably deny dogs the right to vote because there is a relevant difference in intelligence between dogs and humans. However, there is no justification for battery-farming chickens who have a capacity to suffer. There is evidence that they experience fear, pain and discomfort. Although chickens may be less intelligent and unable to speak , these differences are not morally relevant to whether or not they should be placed in these conditions.

We ought to consider animals equally to the way we consider humans. If we were to do so we would give animals rights. We ought therefore to give animals rights."
Candidate 5: "We clearly have direct duties to animals if we condemn the clubbing of baby seals and like activities. Furthermore, it is not enough simply to state what duties we do and don't have. There needs to be a reason why we do not have direct duties to animals. What distinguishes them from human beings that might answer this question? We would argue that there is nothing. Animals unlike other 'property' can suffer and feel pain and have an interest in living."
Candidate 6: "We are morally responsible creatures and we can survive perfectly well without being cruel to animals. Animals are different because they need to hunt to survive and are not morally responsible. The interests they satisfy by being cruel to other animals (namely the need to eat) are momentous whereas the human need to wear a fur coat or have a tasty burger instead of a vegetarian pasta dish is trivial. We even use animals for entertainment, something that by definition is unnecessary."
Candidate 7: "There is no reason why the rights we grant animals need be the same rights that we grant human beings. There may be laws that protect animals but these will be taken more seriously as rights because of the status we give to rights. Furthermore there are several rights that do apply to animals: the right to life, freedom of movement and the right not to be subjected to torture."
Candidate 8: "Speciesism is wrong

Just as racism is wrongful discrimination against beings of a different race and sexism is wrongful discrimination against a being of a different gender, speciesism is wrongful discrimination against a being of a different species. Wrongful discrimination occurs when there is no other reason for the discrimination except the mere fact that the being is of the race, sex, or species that they are. For example, if an employer refuses to employ a black woman over a white woman because she has an inferior qualification this is justified discrimination whereas if he refuses to employ the black woman simply because she is black then this is wrongful discrimination. Human beings are speciesist towards animals because we sacrifice their most important needs for our trivial desires: their life for our enjoyment of a burger.

You might think that we are allowed to have special relationships to people that are similar to us but there is a difference between special relationships and being active cruel and discriminatory. Our evolutionary instinct to protect our own species may not be ethically correct in contemporary society.

Similarly, we ought not to 'put down' animals who are too expensive to care for. We do not allow human beings to kill off their children when they experience financial difficulty because we believe that human beings value their lives. It would be justifiable to kill off something that has no interest in living, such as a plant, but since we believe that animals do have an interest in living it would be speciesist to kill off a puppy simply because it is not human. We know that society believes animals have an interest in living sometimes because there is outcry when baby seals are clubbed or when elephants are poached for their ivory. Yet at other times we are happy to eat animal flesh and wear leather. This is a contradictory stance. We ought to be consistent in our views and to condemn speciesists.

Refusing animals rights is speciesist. Speciesism is wrong. Therefore, it is wrong to deny animals rights."
Candidate 9: "Even if it matters whether or not humans and animals are similar, humans and animals are in fact similar enough that both should be granted rights.

We have already noted that beings do not need to be similar in order to be equally morally considerable. Assuming but not conceding that this is false, we will prove that animals are in fact incredibly similar to human beings, so much so that we should grant them rights.

First of all, animals have an equal capacity to experience pain. While we are unable to know exactly what other humans or animals are experiencing, we can make inference from what we observe. According to Peter Singer: “Nearly all the signs that lead us to infer pain in other humans can be seen in other species...The behavioural signs include writhing, facial contortions, moaning, yelping or other forms of calling, attempts to avoid the source of pain, appearance of fear at the prospect of its repetition, and so on”. [1]

In addition we know that animals have nervous systems very like ours, which respond physiologically as ours do when the animal is in a circumstance in which we would feel pain—an initial rise of blood pressure, dilated pupils, perspiration, an increased pulse rate, and, if the stimulus continues, a fall in blood pressure. Although human beings have a more developed cerebral cortex than other animals, this part of the brain is concerned with thinking functions rather than basic impulses, emotions, and feelings. These impulses, emotions, and feelings are located in the diencephalon, which is well developed in many other species of animals, especially mammals and birds.” Animals therefore have the capacity for physical and emotional suffering, and so should be granted rights.

[1] Singer, Peter. "All Animals are Equal." Ethics for Everyday. (Benatar, D Ed.) McGraw Hill: New York. 2002"
Candidate 10: "If only rational beings should be protected by rights then we should not protect babies or profoundly retarded people; but this is absurd. Animals do make choices according to their preferences e.g. lions choose a mate and dogs choose a spot to lie in the sun One is able to have interests without language because it is easily possible to be aware of a desire and understand that desire even if one does not think of that desire in words. Furthermore, there is some evidence that animals have languages of their own e.g. dolphins, birds.The challenger can also reject either theory of rights in favour of the other."

If only rational beings should be protected by rights then we should not protect babies or profoundly retarded people; but this is absurd. Animals do make choices according to their preferences e.g. lions choose a mate and dogs choose a spot to lie in the sun One is able to have interests without language because it is easily possible to be aware of a desire and understand that desire even if one does not think of that desire in words. Furthermore, there is some evidence that animals have languages of their own e.g. dolphins, birds.The challenger can also reject either theory of rights in favour of the other.
