Trinity College Dublin is supposedly a progressive institution . Yet behind the walls of the science laboratories , countless animals are tortured to death every year . Dogs, cats, rodents of all kinds and even horses are subjected to agonising and distressing experiments with insufficient anaesthetic. Many of them are specially bred for Trinity, doomed from birth to a life of misery, pain and fear . To name just one example of a hideous atrocity - Beagle dogs have their teeth removed so that dentistry students can practise techniques which could be learnt more reliably by other, human focused methods. Beagles are chosen because of their gentle, trusting natures - they wont retaliate , no matter what is done to them . Is this progress ??? It is just as disgusting to torture animals as it is to ill treat humans . To value their lives less than ours is speciesism - a crime . We are working to expose Trinitys shame , and have this concentration camp closed for good . We need your help . With every extra signature, we are that much closer to opening the cage doors !
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Victoria Salter5 months ago Comments: -
Allimonier Sophie, Belgium5 years ago Comments: -
Kelly Godel, Canada5 years ago Comments: Animal research is wrong because: 1)It is a perversion of altruism and compassion--you attempt to heal Peter by torturing and killing Paul. It is like trying to help a homeless man by kicking a family out of their house, beating them to death and moving the former in (except that finding a home for the homeless man is a sure thing--animal researchers have been trying to cure cancer for hundreds of years without success). The fact that the number one answer to criticism of animal research is a citation of alleged benefits proves that animal researchers lack a common sense understanding of morality and ethics--since we wouldn't allow murderers or thieves to cite the benefits they or their family attain from their actions to justify murder or theft. 2)It is a medical fraud--if you wouldn't think it is rational to find a cure for diseases in giraffes by experimenting on elephants why would you think it is rational to cure disease in humans by using mice, rats, dogs or chimps? Animal research is big business (from cage manufacturers to science grant applicants), and scientists have a vested interest in conjuring up new experiments to keep their paychecks, while telling the public that the research is important and a "breakthrough." (If you think animal researchers are strictly motivated by compassion, how many new drugs they develop can you get for free?) Pagan priests sacrificed animals and read their entrails to encourage the hope and health of society (a good harvest, easy childbirth). Those that opposed it endangered society by angering the gods. Today, animal researchers claim that if nonhuman animal research stopped, the world would descend into a hell of disease and misery (without explaining why society and culture endured even during the Medieval plague. By their logic, humans should have been extinct eons ago, plus it grossly exaggerates the power of medicine since humans continue to die from disease--including scientists). Animal researchers promote the view that life works according to a quasi-Darwinian "Great Chain of Being" hierarchy where animals follow a ladder of complexity--starting with worms and ending with humanity, and that you can take them apart and reassemble them as easily as a jigsaw puzzle. If animal research is necessary for producing safe drugs and treatments why then do we need clinical trials on humans? Why does Pfizer have to conduct medical trials in Africa? Why do drugs like Thalidomide get pulled after being shown to be safe in nonhuman animals? If one had a choice between a drug tested only on rats or chimps, and a drug tested only on humans, which would you deem safer for people? The answer determines one's belief in the importance on nonhuman animals in research. 3)Animal research treats nonhuman animals in ways that would be considered an atrocity if done to even the most despised criminal in history--and yet, nonhuman animals commit no crimes. Why do they deserve such treatment? 4)If finding a cure for disease is so important, why aren't scientists and patients advocating the use of criminals or volunteers in medical experiments? Humans are the best and safest model for research, and we send healthy people off to be maimed and killed in wars for natural resources, religion and political ideology, and yet the war against cancer is only considered of dire importance when it comes to the discussion of abolishing nonhuman animals in research. 5)Researchers say animal research is necessary--and yet they eat meat, and engage in all other activities that are clearly not necessary. It shows that the necessity argument isnt even a real factor--they simply regard non humans as less in value. 6) Researchers say they need to use nonhuman animals for research because they are like us--and yet they say they deserve no rights because they are not like us. This highlights the real issue--the motivation for animal research beyond money is an arrogant belief that humans as a species are superior in value to all other life, based upon arbitrary, non-absolute and subjective criteria conveniently determined by those who stand to benefit from the discrimination and exploitation. The same reasoning was used by Nazi doctors to justify their experiments--a belief in the superiority of a group defined by those who stand to benefit from it. Ultimately, scientists engage in animal research because they, like researchers who were racial or Christian supremacists (J Marion Sims, Josef Mengele) believe their victims are inferior in value. 7) Researchers and their proponents say animal rights activists can't protest animal research if they have benefited from research that has been linked to animal research experiments. But they ignore that research on humans against their consent has also been done and the research preserved for the greater good-why don't they make the same demands of human rights activists? Double standard. 8)Researchers who believe in a moral code of universal human rights but deny extending rights to nonhumans have two problems. The criteria(s) they use to justify this discrimination (faculty of reason, a soul, divine or evolutionary favor, moral reciprocity, survival of the fittest, individual selfishness, a bundle of characteristics or vaguely defined ones etc.) cannot be proven to be possessed by all humans or lacking in all nonhumans. Secondly, the importance of such criteria can be doubted-- shown not to be objective absolute truth, but subjective arbitrary criteria conveniently determined by those who stand to benefit from the discrimination they wish to justify. Nature (and deities), through environmental phenomenon, weather, earthquakes, etc. cannot be shown to care or favor humans over other lifeforms as an absolute objective fact. This subjectivity means that someone who may discriminate against other humans (which happens despite the laws and philosophy designed to curb such incidents) using criteria that is just as subjective (skin colour, gender, class, religion, survival of the fittest, individual selfishness, etc) cannot be effectively condemned by a human rights advocate who denies rights to nonhumans, since both are discriminating according to subjective criteria of value they deem to be important. The only way for a human rights advocate to consistently argue that one ought to have systemic universal human rights and an ethical code based upon this idea is to extend the concept of fairness and justice to nonhumans as much as possible. Because humans develop ethical codes to govern human behavior, and nonhumans do not appear to employ or require such codes in their social interactions, they benefit from the consistency requirement in human concepts of fairness and justice without needing to reciprocate. To expect them to adhere to human moral contracts in order to be eligible for moral regard is like expecting a blind man to be able to read and then punishing him for not doing so. That moral regard may not be possible or practical in all situations due to particular factors (such as scale or absentmindedness or the inability to be perfect), but since the same is true of human on human interactions, it does not invalidate the merits of the argument or provide a loophole for humans to justify systemic exploitation of nonhuman lifeforms (since one could then justify the same for humans).
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