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In contrast, animal rights theory, most forcefully articulated by philosopher Tom Regan, rejects this premise entirely. The rights position argues that certain sentient beings—those who are “subjects-of-a-life,” possessing beliefs, desires, memory, and a sense of their own future—possess inherent value. This inherent value is not a matter of degree (a pig does not have less value than a human child) and is not contingent on their utility to others. From this foundational claim flows the demand for basic moral rights, most fundamentally the right not to be treated as property. Consequently, the rights position is abolitionist, not reformist. It opposes not merely cruel cages or painful experiments, but the very institutions of factory farming, animal testing, and hunting. For a rights advocate, a “humane” slaughterhouse is a contradiction in terms, much like a “gentle” slavery. This view, championed in law by efforts to grant personhood to great apes or elephants, demands a radical reordering of our relationship with the natural world. Its strength is its logical consistency and its uncompromising respect for the individual; its weakness is often perceived as utopian and impractical within current social and economic systems.
Global legislation reflects varying degrees of commitment to protecting animals. From this foundational claim flows the demand for
