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Journal articles on the topic 'Speciesism'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 June 2025

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1

Everett, Jim A. C., Lucius Caviola, Julian Savulescu, and Nadira S. Faber. "Speciesism, generalized prejudice, and perceptions of prejudiced others." Group Processes & Intergroup Relations 22, no. 6 (2019): 785–803. http://dx.doi.org/10.1177/1368430218816962.

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Philosophers have argued there is a normative relationship between our attitudes towards animals (“speciesism”) and other prejudices, and psychological work suggests speciesism relies on similar psychological processes and motivations as those underlying other prejudices. But do laypeople perceive such a connection? We compared perceptions of a target who is high or low on speciesism with those of a target who is high or low on racism (Studies 1–2), sexism (Study 2), or homophobia (Study 3). We find that just like racists, sexists, and homophobes, speciesists were both evaluated more negatively and expected to hold more general prejudicial attitudes and ideologies (e.g., thought to be higher on SDO and more prejudiced in other ways). Our results suggest that laypeople seem intuitively aware of the connection between speciesism and “traditional” forms of prejudice, inferring similar personality traits and general prejudicial attitudes from a speciesist just as they do from a racist, sexist, or homophobe.

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2

Korkmaz, Erhan. "Dialectical Materialism or Dialectics of the Human?: Marxism and Animal Liberation Movement." Uluslararası Halkbilimi Araştırmaları Dergisi 8, no. 1 (2025): 102–17. https://doi.org/10.61729/uhad.1542653.

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With reference to the book “18 Theses on Marxism and Animal Liberation”, published by the Alliance for Marxism and Animal Liberation, which aims to create a point of consensus between Marxism and the anti-speciesism struggle, this article discusses the solidarity and conflict between Marxism and the anti-speciesism movement under the titles “Why should anti-speciesism be Marxist?” and “Why should Marxism be anti-speciesist?”. While Marxists describe anti-speciesists as being insensitive to capitalism's exploitation of labor, pro-bourgeois, and idealistic with metaphysical and moralistic tendencies, anti-speciesists describe Marxists as incoherent for reproducing today's industrial animal exploitation through consumption relations within the capitalism they criticize. In 2014, the Alliance for Marxism and Animal Liberation, an association of animal liberation movement and communist left activists from Germany and Switzerland, suggested that for Marxists to abandon their incoherence, they should not be in a network of consumption relations that reproduce animal exploitation and should address the domination of capitalism over animals in their analysis while anti-speciesists should work with the historical materialist method to analyze the material conditions of speciesism. While these proposals seem to establish a point of compromise without making vital compromises on either side, as the discussion section of the article will show, there are many points ripe for debate. This article will both present this ground for compromise by summarizing the Alliance for Marxism and Animal Liberation's critique and open it up for discussion.

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3

Lafollette, Hugh, and Niall Shanks. "The Origin of Speciesism." Philosophy 71, no. 275 (1996): 41–61. http://dx.doi.org/10.1017/s0031819100053250.

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Anti-vivisectionists charge that animal experimenters are speciesists—people who unjustly discriminate against members of other species. Until recently most defenders of experimentation denied the charge. After the publication of The Case for the Use of Animals in Biomedical Research in the New England Journal of Medicine, experimenters had a more aggressive reply: I am a speciesist. Speciesism is not merely plausible, it is essential for right conduct .... Most researchers now embrace Cohen's response as part of their defense of animal experimentation. Cohen asserts that both rights and utilitarian arguments

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4

Fjellstrom, Roger. "Specifying Speciesism." Environmental Values 11, no. 1 (2002): 63–74. http://dx.doi.org/10.1177/096327190201100105.

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Many philosophers consider favouritism toward humans in the context of moral choice to be a prejudice. Several terms are used for it – ‘speciesism’, ‘human chauvinism’, ‘human racism’, and ‘anthropocentrism’ – with somewhat varying and often blurred meanings, which brings confusion to the issue. This essay suggests that only one term, ‘speciesism’, be used, and it attempts a conceptual clarification. To this end it proposes a set of conditions of adequacy for a concept that would be acceptable to the parties of the controversy. Through an examination of various forms of alleged speciesism it eventually proposes a rather precise concept. On this definition some positions believed not to be speciesist perhaps should be so called, and some positions believed to be speciesist perhaps should not be so called. The latter would better be referred to as ‘humanistic ethics’ or ‘non-speciesist humanism’.

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5

Qi, Eric X. "Special Relations, Special Obligations, and Speciesism." Bangladesh Journal of Bioethics 7, no. 3 (2017): 12–22. http://dx.doi.org/10.3329/bioethics.v7i3.30948.

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This paper develops a general account of special relations and special obligations, and uses it as a framework to argue for a modest form of speciesism mitigated speciesism based on an understanding of species co-membership as a thick concept. Mitigated speciesism steers a middle ground between anti-speciesism and crude speciesism. Unlike anti-speciesists, I maintain that species co-membership is a morally relevant special relation, which indeed grounds special obligations among the members of the same species. But unlike crude speciesists, I argue that our special obligations to our fellow human beings do not warrant that we should always count their interests more than comparable interests of non-human animals. Instead, special obligations based on species co-membership are subject to three constraints.

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6

Albersmeier, Frauke. "Ambivalent Speciesism." Les ateliers de l'éthique 18, no. 1 (2024): 96–123. https://doi.org/10.7202/1117231ar.

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This paper explores the idea of ambivalent speciesism—speciesism that expresses itself both in hostile and benevolent attitudes and behaviours, while remaining, overall, disrespectful or inconsiderate towards members of certain species. It has long been acknowledged that phenomena such as racism and sexism are marked by ambivalence. The same is likely to be the case with respect to speciesism. This prospect has conceptual implications because making sense of positively valenced components of speciesism requires clarifying the connection between discrimination and prejudice. After raising this conceptual issue, this paper focuses on outlining possible patterns of ambivalent speciesism, distinguishing ambivalence from complex negativity and indicating benevolent speciesism’s potential to harm animals. Benevolent speciesism can come with some local benefits for some animals but eventually harms them by working as a facilitating factor for their subordination, underpinning negligence and entailing punishment when positive stereotypes are disappointed. While hostile speciesism rightly draws our attention, we should also look out for its positive forms which are likely to become more practically relevant as efforts for the recognition of animals’ moral considerability are underway.

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7

Cole, Matthew, and Karen Morgan. "Veganism Contra Speciesism: Beyond Debate." Brock Review 12, no. 1 (2011): 144–63. http://dx.doi.org/10.26522/br.v12i1.568.

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While the case for veganism may be argued to be beyond debate, ending the exploitation of nonhuman animals remains hindered by the ubiquity of speciesism. This paper therefore explores the resilience of the speciesist order in two related contexts: the cultural reproduction of speciesism, including the ridicule of veganism; the applicability of Cohen’s sociological theory of denial to the exploitation of nonhuman animals. In so doing, the paper points towards intersections between speciesism and other forms of oppression, which may in turn help to inform effective vegan activism and prevent veganism from being marginalized as a “single issue."

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8

Hopster, Jeroen. "The Speciesism Debate: Intuition, Method, and Empirical Advances." Animals 9, no. 12 (2019): 1054. http://dx.doi.org/10.3390/ani9121054.

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This article identifies empirical, conceptual and normative avenues to advance the speciesism debate. First, I highlight the application of Evolutionary Debunking Arguments (EDAs) as one such avenue: especially where (anti-)speciesist positions heavily rely on appeals to moral intuition, and EDAs have potential to move the debate forward. Second, an avenue for conceptual progress is the delineation of speciesism from other views in its vicinity, specifically from the view that biological differences between species are sometimes morally relevant (‘species-relativism’). Third, if we adopt Singer’s definition of speciesism, then a limitation of the current debate is that it is not obvious whether the core ethical principle that underlies anti-speciesist positions—the Principle of Equal Consideration of Interests—is widely applicable. Arguably, the interests of animals are often too dissimilar to establish what equal consideration amounts to. I underscore the need for integrating philosophical and empirical research, to come to terms with the extent to which the interests of members of different species are alike, and with the question of whether any dissimilarities might be morally relevant.

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9

Varner, Gary. "Speciesism and Reverse Speciesism." Ethics, Policy & Environment 14, no. 2 (2011): 171–73. http://dx.doi.org/10.1080/21550085.2011.578377.

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10

MacLean, Douglas. "Is “Human Being” a Moral Concept?" Philosophy & Public Policy Quarterly 30, no. 3/4 (2010): 16. http://dx.doi.org/10.13021/g8ks4b.

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Is “human being” a moral concept? I believe it is, which makes me a speciesist. Speciesism violates a moral principle of equality. Peter Singer defines it as “a prejudice or attitude of bias toward the interests of members of one’s own species and against those of members of other species.” He compares it to racism. My goal in this essay is to defend a speciesist attitude or outlook on morality.

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11

Jacobs, George. "Speciesism." Anthrozoös 18, no. 4 (2005): 443–45. http://dx.doi.org/10.2752/089279305785594018.

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12

Hampson, Judith. "Speciesism." Alternatives to Laboratory Animals 15, no. 1 (1987): 38. http://dx.doi.org/10.1177/026119298701500108.

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13

Smith, C. "Speciesism." Social Work 46, no. 2 (2001): 189. http://dx.doi.org/10.1093/sw/46.2.189.

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14

Freedman, J. "Speciesism." Social Work 46, no. 2 (2001): 189. http://dx.doi.org/10.1093/sw/46.2.189-a.

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15

Jean Moore, Lisa. "Speciesism." Contexts 12, no. 1 (2013): 12–13. http://dx.doi.org/10.1177/1536504213476240.

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16

López, Alvaro López, Gino Jafet Quintero Venegas, and Ivo García Gutiérrez. "Hunting Tourism in Mexico from the Perspective of Philosophical Posthumanism." Journal of Posthuman Studies 7, no. 1 (2023): 51–69. http://dx.doi.org/10.5325/jpoststud.7.1.0051.

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Abstract Historically, humanism has relied on the idea that human beings enjoy a superior ontological position to other beings. This has legitimized the exploitation and killing of nonhuman animals, regarded as means to attain human ends, as instruments or resources for human use and benefit—environmental, social, economic, or recreational. With the emergence of philosophical posthumanism in its association with anti-speciesism—which ontologically places humans and other animals in an equal position as sentient beings—the dominant discourses that try to justify hunting tourism in Mexico lose their ethical standpoint, as do the speciesist and anthropocentric arguments for the commodification of nonhuman animals for recreational purposes. Exploring the interconnections among animal exploitation, philosophical posthumanism, anti-speciesism, and hunting tourism allows delving into the ethical implications of these practices, looking for alternative perspectives, and advocating a more compassionate and respectful treatment of nonhuman beings.

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17

Barnes, Donald J. "Blatant Speciesism." Science News 128, no. 1 (1985): 3. http://dx.doi.org/10.2307/3969867.

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18

Bernstein, Mark. "Neo-speciesism." Journal of Social Philosophy 35, no. 3 (2004): 380–90. http://dx.doi.org/10.1111/j.1467-9833.2004.00239.x.

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19

Paden, Roger. "Deconstructing Speciesism." International Journal of Applied Philosophy 7, no. 1 (1992): 55–64. http://dx.doi.org/10.5840/ijap1992719.

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20

Horta, Oscar, and Frauke Albersmeier. "Defining speciesism." Philosophy Compass 15, no. 11 (2020): 1–9. http://dx.doi.org/10.1111/phc3.12708.

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21

Willetts, Marion C. "Combating Speciesism." Society & Animals 25, no. 5 (2017): 456–74. http://dx.doi.org/10.1163/15685306-12341455.

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Semi-structured in-depth interviews were conducted with six students prior to an alternative break trip to a companion and farmed animal sanctuary, along with participant observation of all student trip participants (n = 44) during the trip and at all pre- and post-trip events. Participants were overwhelmingly Anglo and female, and were enrolled at a Midwestern university. Results indicate that prior to the trip, the participants possessed minimal information about overpopulation of companion animals, vegetarianism, and factory farming, and were hesitant to embrace any lifestyle changes that would benefit animals. Additionally, enthusiasm for the volunteer work and interest in nonhuman animal well-being dropped precipitously over the course of the immersion experience. Results are discussed within the framework of Mezirow’s (1997, 2000) theory of transformative learning and Parks Daloz’s (2000) application of this theory to encouraging social activism. Recommendations are provided concerning how immersion experiences with animals may more effectively combat speciesism.

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22

Ryder, Richard D. "Speciesism revisited." Think 2, no. 6 (2004): 83–92. http://dx.doi.org/10.1017/s1477175600002840.

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23

Fjellstrom, R. "Specifying Speciesism." Environmental Values 11, no. 1 (2002): 63–74. http://dx.doi.org/10.3197/096327102129340984.

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24

Lee, Andrew Y. "Speciesism and Sentientism." Journal of Consciousness Studies 29, no. 3 (2022): 205–28. http://dx.doi.org/10.53765/20512201.29.3.205.

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Many philosophers accept both of the following claims: (1) consciousness matters morally, and (2) species membership does not matter morally. In other words, many reject speciesism but accept what we might call 'sentientism'. But do the reasons against speciesism yield analogous reasons against sentientism, just as the reasons against racism and sexism are thought to yield analogous reasons against speciesism? This paper argues that speciesism is disanalogous to sentientism (as well as racism and sexism). I make a case for the following asymmetry: (a) some non-humans clearly have interests, but (b) no non-conscious entities clearly have interests. This asymmetry, I argue, renders sentientism immune to the principal argument against speciesism.

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25

Brennan, Andrew. "HUMANISM, RACISM AND SPECIESISM." Worldviews: Global Religions, Culture, and Ecology 7, no. 3 (2003): 274–302. http://dx.doi.org/10.1163/156853503322709146.

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AbstractThe advance of biological sciences in the last two hundred years seems to have narrowed the distance between humans and animals, and scientists themselves are active in promoting the welfare of experimental animals. Does this mean that continued use of animals in science is inconsistent and morally condemnable as "speciesism"? The paper argues that philosophers' accounts of "speciesism" and the assimilation of "speciesism" to racism by Peter Singer and others are not well founded. Racism is a complex phenomenon, and there is no clear analogy to be drawn between it and the supposed prejudice of "speciesism". The humanist tradition established in the Renaissance can be a source for an ethic of care for animals, and regarding humanism simply as a bias or prejudice akin to "speciesism" (in the sense deployed by Singer) is misleading and simplistic.

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26

Askham, Emily. "Speciesism and Equality of Consideration." Groundings Undergraduate 5 (April 1, 2012): 29–43. http://dx.doi.org/10.36399/groundingsug.5.236.

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Speciesism, like racism and sexism is an extreme view that turns individuals into an isolated group in order to attack it and this should be halted with immediate effect. Speciesism is a practice by which we judge non-human animals and treat them in certain ways for no other reason than that they are of a different species. To illustrate the importance of rejecting speciesism, I will consider what the best form of anti-speciesism to defend is, namely a principle of weak antispeciesism that I believe arises from a general principle of equal consideration. I will argue that equal consideration of every individual leads to a society of fewer extremes.

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27

Wade, Maurice L. "Sports and Speciesism." Journal of the Philosophy of Sport 23, no. 1 (1996): 10–29. http://dx.doi.org/10.1080/00948705.1996.9714528.

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28

Graft, Donald. "Against Strong Speciesism." Journal of Applied Philosophy 14, no. 2 (1997): 107–18. http://dx.doi.org/10.1111/1468-5930.00047.

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29

Dunayer, Joan. "English and speciesism." English Today 19, no. 1 (2003): 61–62. http://dx.doi.org/10.1017/s0266078403001093.

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30

Horta, Oscar. "What is Speciesism?" Journal of Agricultural and Environmental Ethics 23, no. 3 (2009): 243–66. http://dx.doi.org/10.1007/s10806-009-9205-2.

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31

Kupsala, Saara. "Book Review: Speciesism." Environmental Values 15, no. 2 (2006): 255–57. http://dx.doi.org/10.1177/096327190601500208.

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32

Liao, S. Matthew. "The Basis of Human Moral Status." Journal of Moral Philosophy 7, no. 2 (2010): 159–79. http://dx.doi.org/10.1163/174552409x12567397529106.

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AbstractWhen philosophers consider what moral status human beings have, they tend to find themselves either supporting the idea that not all human beings are rightholders or adopting what Peter Singer calls a 'speciesist' position, where speciesism is defined as morally favoring a particular species—in this case, human beings—over others without sufficient justification. In this paper, I develop what I call the 'genetic basis for moral agency' account of rightholding, and I propose that this account can allow all human beings to be rightholders without being speciesist. While my aim is to set out this account clearly rather than to defend it, I explain how this account is different from a potentiality account and I argue that it is preferable to an actual moral agency account of human moral status.

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33

Wolfe, Katharine. "What’s Wrong with “Speciesism?”: Toward an Anti-Ableist Reimagining of an Abused Term." IJFAB: International Journal of Feminist Approaches to Bioethics 15, no. 1 (2022): 71–96. http://dx.doi.org/10.3138/ijfab-15.1.04.

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Peter Singer has long contended it is “speciesist” to regard all human life as of equal moral worth, maintaining that the moral value of life itself hinges on certain intellectual and psychological capacities. I argue that “speciesism” can be wrested from the ableism with which Singer aligns this term of critique and reclaimed as an important term of ethical analysis serving the interests of both animal ethics and disability bioethics alike, but the term must be extracted from capacity-based moral reasoning to do so. I turn to Eva Kittay, Sunaura Taylor, and Emmanuel Levinas to advance this argument.

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34

Iana, Fishova. "Speciesism, Subjectivity, and Becoming-Other in Michel Faber's Novel Under the Skin." Pulse: the Journal of Science and Culture 10 (June 5, 2023): 1–20. https://doi.org/10.5281/zenodo.12600770.

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This paper undertakes a critical analysis of Michel Faber’s novel, Under the Skin (2000), with the aim to explore ethical relations between different species. The primary objective of this analysis is to delve into the concepts of speciesism, subjectivity, and Deleuze and Guattari’s ‘becoming-other’ in order to investigate their potential in the realm of science fiction literature that mirrors practices of more-than-human animal exploitation and questions their ethics. The novel Under the Skin presents the viewpoint of Isserley, a female alien sent to Earth with the mission to capture human male hitchhikers, destined to become a meat delicacy on her home planet. Isserley, who has speciesist modes of thinking towards humans and, therefore, does not acknowledge their subjectivity, is resilient to becoming-other. This article seeks to criticize speciesism and anthropocentric subjectivity through the lens of critical animal studies, using Faber’s novel to explore themes such as speciesist behaviour and modes of thinking, carnism, self-centered anthropomorphism as a form of anthropocentric projection, and the possibility of ethical relations between different species. The paper also explores hierarchical systems of oppression, emphasizing the necessity to extend ethical affinities to more-than-human animals. By making use of Deleuze and Guattari’s concept of becoming-other, the research advocates for reconceptualizing boundaries between humans and more-than-human animals, challenging exploitative practices. The study contributes to the field of critical animal studies and science fiction literature by pursuing vegan literary analysis and fostering a reconsideration of exploitative practices towards more-than-human animals.

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35

Karabykov, Anton. "The Ideology of Animal Liberation and the “Guilt” of Christianity Part I: Is Speciesism So Bad?" Voprosy Filosofii, no. 4 (April 2024): 181–92. http://dx.doi.org/10.21146/0042-8744-2024-4-181-192.

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The purpose of the article is to offer a critical analysis of the thesis about the responsibility of Christianity for the oppression of animals in the West developed by the ideologists of their liberation: Peter Singer and his associates. Since the historical connection of this religion with the ideas about the moral status of animals and the practices of their use is confusing, changeable and multifaceted, the analysis is limited to the study of the concept of speciesism, fundamental in this thesis. Singer and other liberationists interpret speciesism as a form of unjustified discrimination based on species and liken it to racism and sexism. Revealing the falsity of this analogy, the author proves that such discrimination can be both justified (and then speciesism is not reprehensible) and unjustified (and then, for the sake of terminological clarity, it is better to use another, purely negative, concept of human chauvinism). It is also concluded that justified speciesism has not been determined directly and primarily by the religion. The Christian idea of the sanctity of human life itself was derived from the belief in the uniqueness of man, which nourishes speciesism and rests on self-evident grounds that do not depend on the religion. Serving as an innate perspective inherent in all conscious beings, in which they perceive the world around them, speciesism does not necessarily lead to the oppression of animals. The suffering we inflict on them mostly has other, more obvious, causes.

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36

Sorenson, John, and Atsuko Matsuoka. "Moral Panic over Fake Service Animals." Social Sciences 11, no. 10 (2022): 439. http://dx.doi.org/10.3390/socsci11100439.

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We use Stanley Cohen’s moral panic framework to examine concerns about fake service animals and to illuminate processes of intersectionality that shape our social relations and systems. Applying Critical Animal Studies and Critical Disability Theory, we examine media reports about fake service animals in North America to explore how these anxieties constitute a moral panic, the interests at work, and underlying ideology that motivates outrage about animals considered to be out of place. We found that classifying other animals as legitimate or not affects those animals but also impacts humans. The findings indicate that speciesist representations and restrictions imposed on nonhuman animals maintain ongoing discrimination against humans with disabilities. The study reveals how speciesism sustains ableism and advances particular economic interests. Thus, we encourage expanding research ontology to examine speciesist power relations in intersectional analysis to dismantle ableist oppressive relationships and achieve trans-species social justice (social justice beyond humans).

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Caviola, Lucius, and Valerio Capraro. "Liking but Devaluing Animals: Emotional and Deliberative Paths to Speciesism." Social Psychological and Personality Science 11, no. 8 (2020): 1080–88. http://dx.doi.org/10.1177/1948550619893959.

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We explore whether priming emotion versus deliberation affects speciesism—the tendency to prioritize certain individuals over others on the basis of their species membership (three main and two supplementary studies, four preregistered; N = 3,288). We find that the tendency to prioritize humans over animals (anthropocentric speciesism) decreases when participants were asked to think emotionally compared to deliberatively. In contrast, the tendency to prioritize dogs over other animals (pet speciesism) increases when participants were asked to think emotionally compared to deliberatively. We hypothesize that, emotionally, people like animals in general and dogs in particular; however, deliberatively, people attribute higher moral status to humans than animals and roughly equal status to dogs, chimpanzees, elephants, and pigs. In support of this explanation, participants tended to discriminate between animals based on likability when thinking emotionally and based on moral status when thinking deliberatively. These findings shed light on the psychological underpinnings of speciesism.

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38

Wolf, D. B. "Social Work and Speciesism." Social Work 45, no. 1 (2000): 88–93. http://dx.doi.org/10.1093/sw/45.1.88.

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39

Tester, G., A. Stone, and W. C. Hughes. "Social Work and Speciesism." Social Work 45, no. 4 (2000): 381–83. http://dx.doi.org/10.1093/sw/45.4.381.

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40

Gray, J. A. "On strangerism and speciesism." Behavioral and Brain Sciences 14, no. 4 (1991): 756–57. http://dx.doi.org/10.1017/s0140525x0007237x.

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41

Gray, J. A. "In defence of speciesism." Behavioral and Brain Sciences 13, no. 1 (1990): 22–23. http://dx.doi.org/10.1017/s0140525x00077256.

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42

SINGER, PETER. "SPECIESISM AND MORAL STATUS." Metaphilosophy 40, no. 3-4 (2009): 567–81. http://dx.doi.org/10.1111/j.1467-9973.2009.01608.x.

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43

Sarkar, Prasanta. "Wrongness of Moral Speciesism." International Journal of Humanities & social Science studies (IJHSSS) 4, no. 2 (2017): 62. http://dx.doi.org/10.29032/ijhsss.v4.i2.2017.62-67.

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44

Sapontzis. "Speciesism, Painism, and Morality." Journal of Animal Ethics 4, no. 1 (2014): 95. http://dx.doi.org/10.5406/janimalethics.4.1.0095.

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45

Wyckoff, Jason. "Linking Sexism and Speciesism." Hypatia 29, no. 4 (2014): 721–37. http://dx.doi.org/10.1111/hypa.12098.

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1.Some feminists and animal advocates defend what I call the Linked Oppressions Thesis, according to which the oppression of women and the oppression of animals are linked causally, materially, normatively, and/or conceptually. Alasdair Cochrane offers objections to several versions of the Linked Oppressions Thesis and concludes that the Thesis should be rejected in all its forms. In this paper I defend the Thesis against Cochrane's objections as well as objections leveled by Beth Dixon, and argue that the failure of these objections illuminates the idea of linked oppressions as well as misunderstandings of the Linked Oppressions Thesis, and may provide guidance to philosophers theorizing animal rights from a feminist perspective.

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46

FLORIT, LUCIANO FÉLIX, and DIEGO DA SILVA GRAVA. "ENVIRONMENTAL ETHICS AND SUSTAINABLE TERRITORIAL DEVELOPMENT. AN ANALYSIS FROM THE SPECIESISM CATEGORY." Ambiente & Sociedade 19, no. 4 (2016): 39–58. http://dx.doi.org/10.1590/1809-4422asoc135333v1942016.

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Abstract The article proposes ways to relate discussions held at the field of Environmental Ethics with analysis about the Sustainable Territorial Development. For this, a summary discussion of this field is presented, emphasizing the category of Speciesism and the problem of moral consideration of animals. This approach aims to show the heuristic potential that this category have to analyse patterns of territorial development supported by livestock. From an empirical point of view, the article analyses data from the meat industry in Santa Catarina, from which the notion of Intensive Speciesism Regions (ISR) is outlined. They constitute territories that show Speciesism disproportionately intense in their development patterns, result of a socio-political, economic and symbolic process that combines radical moral disregard of animals with unrighteousness among humans.

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Grau, Christopher. "McMahan on Speciesism and Deprivation." Southern Journal of Philosophy 53, no. 2 (2015): 216–26. http://dx.doi.org/10.1111/sjp.12100.

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MacMillan, James G. "“Speciesism is the natural order”." Journal of the American Veterinary Medical Association 195, no. 11 (1989): 1456. https://doi.org/10.2460/javma.1989.195.11.1456.

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Caro, T. M. "Making a dent in speciesism." Biology & Philosophy 4, no. 3 (1989): 353–57. http://dx.doi.org/10.1007/bf02426633.

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O'Neill, Onora. "Environmental Values, Anthropocentrism and Speciesism." Environmental Values 6, no. 2 (1997): 127–42. http://dx.doi.org/10.3197/096327197776679121.

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