All Quotes By Tag: Sexism
“Unlike wealth, poverty of intellect is equally distributed between the sexes and among the races.”
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“Antisemitism is unique among religious hatreds. It is a racist conspiracy theory fashioned for the needs of messianic and brutal rulers, as dictators from the Tsars to the Islamists via the Nazis have shown. Many other alleged religious ‘hatreds’ are not hatreds in the true sense. If I criticise Islamic, Orthodox Jewish or Catholic attitudes towards women, for instance, and I’m accused of being a bigot, I shrug and say it is not bigoted to oppose bigotry.”
“Through love, tribes have been intermixing colors to reveal a new rainbow world. And as more time passes, this racial and cultural blending will make it harder for humans to side with one race, nation or religion over another.”
“How can so many (white, male) writers narratively justify restricting the agency of their female characters on the grounds of sexism = authenticity while simultaneously writing male characters with conveniently modern values?The habit of authors writing Sexism Without Sexists in genre novels is seemingly pathological. Women are stuffed in the fridge under cover of “authenticity” by secondary characters and villains because too many authors flinch from the “authenticity” of sexist male protagonists. Which means the yardstick for “authenticity” in such novels almost always ends up being “how much do the women suffer”, instead of – as might also be the case – “how sexist are the heroes”.And this bugs me; because if authors can stretch their imaginations far enough to envisage the presence of modern-minded men in the fake Middle Ages, then why can’t they stretch them that little bit further to put in modern-minded women, or modern-minded social values? It strikes me as being extremely convenient that the one universally permitted exception to this species of “authenticity” is one that makes the male heroes look noble while still mandating that the women be downtrodden and in need of rescuing.-Comment at Staffer’s Book Review 4/18/2012 to “Michael J. Sullivan on Character Agency ”
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“To terrify children with the image of hell, to consider women an inferior creation—is that good for the world?”
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“Ladies, the only thing that gives a man the right to touch you is your permission.”
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“An abolitionist is, as I have developed that notion, one who (1) maintains that we cannot justify animal use, however “humane” it may be; (2) rejects welfare campaigns that seek more “humane” exploitation, or single-issue campaigns that seek to portray one form of animal exploitation as morally worse than other forms of animal exploitation (e.g., a campaign that seeks to distinguish fur from wool or leather); and (3) regards veganism, or the complete rejection of the consumption or use of any animal products, as a moral baseline. An abolitionist regards creative, nonviolent vegan education as the primary form of activism, because she understands that the paradigm will not shift until we address demand and educate people to stop thinking of animals as things we eat, wear, or use as our resources.”
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“If we take the position that an assessment that veganism is morally preferable to vegetarianism is not possible because we are all “on our own journey,” then moral assessment becomes completely impossible or is speciesist. It is impossible because if we are all “on our own journey,” then there is nothing to say to the racist, sexist, anti-semite, homophobe, etc. If we say that those forms of discrimination are morally bad, but, with respect to animals, we are all “on our own journey” and we cannot make moral assessments about, for instance, dairy consumption, then we are simply being speciesist and not applying the same moral analysis to nonhumans that we apply to the human context.”
“If we are ever going to see a paradigm shift, we have to be clear about how we want the present paradigm to shift.We must be clear that veganism is the unequivocal baseline of anything that deserves to be called an “animal rights” movement. If “animal rights” means anything, it means that we cannot morally justify any animal exploitation; we cannot justify creating animals as human resources, however “humane” that treatment may be.We must stop thinking that people will find veganism “daunting” and that we have to promote something less than veganism. If we explain the moral ideas and the arguments in favor of veganism clearly, people will understand. They may not all go vegan immediately; in fact, most won’t. But we should always be clear about the moral baseline. If someone wants to do less as an incremental matter, let that be her/his decision, and not something that we advise to do. The baseline should always be clear. We should never be promoting “happy” or “humane” exploitation as morally acceptable.”
“There are some animal advocates who say that to maintain that veganism is the moral baseline is objectionable because it is “judgmental,” or constitutes a judgment that veganism is morally preferable to vegetarianism and a condemnation that vegetarians (or other consumers of animal products) are “bad” people. Yes to the first part; no to the second. There is no coherent distinction between flesh and other animal products. They are all the same and we cannot justify consuming any of them. To say that you do not eat flesh but that you eat dairy or eggs or whatever, or that you don’t wear fur but you wear leather or wool, is like saying that you eat the meat from spotted cows but not from brown cows; it makers no sense whatsoever. The supposed “line” between meat and everything else is just a fantasy–an arbitrary distinction that is made to enable some exploitation to be segmented off and regarded as “better” or as morally acceptable. This is not a condemnation of vegetarians who are not vegans; it is, however, a plea to those people to recognize their actions do not conform with a moral principle that they claim to accept and that all animal products are the result of imposing suffering and death on sentient beings. It is not a matter of judging individuals; it is, however, a matter of judging practices and institutions. And that is a necessary component of ethical living.”
“We should never present flesh as somehow morally distinguishable from dairy. To the extent it is morally wrong to eat flesh, it is as morally wrong — and possibly more morally wrong — to consume dairy”
“Any serious social, political, and economic change must include veganism.”
“The notion that we should promote “happy” or “humane” exploitation as “baby steps” ignores that welfare reforms do not result in providing significantly greater protection for animal interests; in fact, most of the time, animal welfare reforms do nothing more than make animal exploitation more economically productive by focusing on practices, such as gestation crates, the electrical stunning of chickens, or veal crates, that are economically inefficient in any event. Welfare reforms make animal exploitation more profitable by eliminating practices that are economically vulnerable. For the most part, those changes would happen anyway and in the absence of animal welfare campaigns precisely because they do rectify inefficiencies in the production process. And welfare reforms make the public more comfortable about animal exploitation. The “happy” meat/animal products movement is clear proof of that. We would never advocate for “humane” or “happy” human slavery, rape, genocide, etc. So, if we believe that animals matter morally and that they have an interest not only in not suffering but in continuing to exist, we should not be putting our time and energy into advocating for “humane” or “happy” animal exploitation.”
“So it is always preferable to discuss the matter of veganism in a non-judgemental way. Remember that to most people, eating flesh or dairy and using animal products such as leather, wool, and silk, is as normal as breathing air or drinking water. A person who consumes dairy or uses animal products is not necessarily or usually what a recent and unpopular American president labelled an “evil doer.”