nonhuman animals.

    Extending further the legal metaphor to the concept of justice, he draws a parallel between the (once) accepted practice of slavery in the nineteenth century, and the continuing violence and abuse toward nonhuman animals in the modern world. The analogy accurately reflects attitude. "...the realities of a world in which partisan {i.e., prejudiced} justice is pandemic comprise. crime and cruelty to which we are habituated."  Much as the abolitionists campaigned for a change in attitude, maintains the author, so must advocates of the rights of animals work to secure change

    He artfully juxtaposes the central moral and ethical issue of cruelty against all the (other) attendant social consequences that accompany the abuse of nonhuman animals. An excellent example is the chapter on fur "farming", in which he shows the practice as a principal contributor to pollution and other ecological problems. He successfully separates the issue from one of self-determination, a ploy often used by fur trappers and "mongers", and their customers, whose selfishness exceeds any understanding of justice or feelings of compassion. "It is not the legal right to wear fur that is at issue. The issue is the wrongfulness based on cruelty, suffering, and death entailed in the wearing of fur."    Suconik, who is clearly optimistic about humankind's ability to learn from history, imagines a future where tyranny against its nonhuman brethren will no longer exist. He reflects the vision shared by all who appreciate and respect the nonhuman animal kingdom.

--Rhona Zaid, Ph.D.

Back to CivAb autumn 2000