Jesus treats patriarchy the way he treats much else of the law and custom of his time: ambiguously, suggestively, and sometimes subversively, but never immediately revolutionarily outside the central matter of his own mission and person...The main scandal of Jesus' career is properly JESUS - not Jesus and feminism, or Jesus and the abolition of slavery, or Jesus and Jewish emancipation, or Jesus and anything else. Those other causes are good, and they are implicit in Jesus' ministry. But they are incipient at best, and Jesus' accommodation to these various social distinctions needs to be acknowledged and then accounted for in one's paradigm regarding gender.

Когда рабы не смеют возразить господину, человек становится нетерпимым и к своим соплеменникам.("Простое решение")

I assert most unhesitatingly, that the religion of the south is a mere covering for the most horrid crimes, - a justifier of the most appalling barbarity, - a sanctifier of the most hateful frauds, - and a dark shelter under, which the darkest, foulest, grossest, and most infernal deeds of the slaveholders find the strongest protection. Were I to be again reduced to the chains of slavery, next to enslavement, I should regard being the slave of a religious master the greatest calamity that could befall me. For of all slaveholders with whom I have ever met, religious slaveholders are the worst. I have ever found them the meanest and basest, the most cruel and cowardly, of all others.

It takes no more research than a trip to almost any public library or college to show the incredibly lopsided coverage of slavery in the United States or in the Western Hemisphere, as compared to the meager writings on even larger number of Africans enslaved in the Islamic countries of the Middle East and North Africa, not to mention the vast numbers of Europeans also enslaved in centuries past in the Islamic world and within Europe itself. At least a million Europeans were enslaved by North African pirates alone from 1500 to 1800, and some Europeans slaves were still being sold on the auction blocks in the Egypt, years after the Emancipation Proclamation freed blacks in the United States.

What, to the American slave, is your Fourth of July?I answer: a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim. To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sounds of rejoicing are empty and heartless; your denunciation of tyrants, brass-fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanksgivings, with all your religious parade and solemnity, mere bombast, fraud, deception, impiety, and hypocrisy-a thin veil to cover up crimes which would disgrace a nation of savages.

What could be better for slave owners than slaves who think they’re free? This is the greatest trick ever pulled: a nation of slaves who think they’re free. Slaves must be fed, housed, even clothed. But if they must feed, house, and clothe themselves as ‘payment’ for their work, this removes burden from the slave owner—while the same work is performed and accomplished, to the benefit of the slave owner. The best part is that slaves who think they’re free will never work to end their slavery. They will look down on those who do not work. To work to end their slavery, they must first learn they are slaves. This is the hardest task of all: to free their minds.

We should always be clear that animal exploitation is wrong because it involves speciesism. And speciesism is wrong because, like racism, sexism, homophobia, anti-semitism, classism, and all other forms of human discrimination, speciesism involves violence inflicted on members of the moral community where that infliction of violence cannot be morally justified. But that means that those of us who oppose speciesism necessarily oppose discrimination against humans. It makes no sense to say that speciesism is wrong because it is like racism (or any other form of discrimination) but that we do not have a position about racism. We do. We should be opposed to it and we should always be clear about that.

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.

What's the story here, Karl?' Kevin asked.'Hard as it is to believe, these people are slaves,' Karl explained.'Slaves?' I asked skeptically.'Well, you might not call them that but they are virtual slaves. They don't receive any pay. They are dealt with harshly. They don't have anywhere else to go''What about the government? Don't they help?' Marcus asked.'The government?' Karl laughed. 'The government my eye! Those generals stay in power several years, make a bundle smuggling drugs, and once they're millionaires, they retire. Some other lousy generals take over from them, and history repeats itself. You think they give a shit what happens to a few lousy Indians?

Never before in history has such a sweeping fervor for freedom expressed itself in great mass movements which are driving down the bastions of empire. This wind of change blowing through Africa, as I have said before, is no ordinary wind. It is a raging hurricane against which the old order cannot stand [...] The great millions of Africa, and of Asia, have grown impatient of being hewers of wood and drawers of water, and are rebelling against the false belief that providence created some to be menials of others. Hence the twentieth century has become the century of colonial emancipation, the century of continuing revolution which must finally witness the total liberation of Africa from colonial rule and imperialist exploitation.

In short, the Communists everywhere support every revolutionary movement against the existing social and political order of things.In all these movements they bring to the front, as the leading question in each, the property question, no matter what its degree of development at the time. Finally, they labour everywhere for the union and agreement of the democratic parties of all countries.The Communists disdain to conceal their views and aims.They openly declare that their ends can be attained only by the forcible overthrow of all existing social conditions.Let the ruling classes tremble at a Communistic revolution. The proletarians have nothing to lose but their chains. They have a world to win.WORKING MEN OF ALL COUNTRIES, UNITE!

Political writers argue in regard to the love of liberty with the same philosophy that philosophers do in regard to the state of nature; by the things they see they judge of things very different which they have never seen, and they attribute to men a natural inclination to slavery, on account of the patience with which the slaves within their notice carry the yoke; not reflecting that it is with liberty as with innocence and virtue, the value of which is not known but by those who possess them, though the relish for them is lost with the things themselves. I know the charms of your country, said Brasidas to a satrap who was comparing the life of the Spartans with that of the Persepolites; but you can not know the pleasures of mine.

<...> slaves became the major form of Southern wealth (aside from land), and slaveholding became the means to prosperity. <...> The later impoverishment of the South nourished the myth that the slave economy had always been historically “backward,” stagnating, and unproductive. We now know that investment in slaves brought a considerable profit and that the Southern economy grew rapidly throughout the pre–Civil War decades. It is true, however, that the system depended largely on the international demand for cotton as the world entered the age of industrialization, led by the British textile industry. There was an increasing demand for clothing that was cheaper than linen and not as hot and heavy as wool.

The Irish were poor, but not enslaved. He had come here to hack away at the ropes that held American slavery in place. Sometimes it withered him just to keep his mind steady. He was aware that the essence of proper intelligence was the embrace of contradiction. And the recognition of complexity was to be balanced against the need for simplicity. He was still a slave. Fugitive. If he returned to Boston he could be kidnapped at any time, taken south, strapped to a tree, whipped. His owners. They would make a spectacle of his fame. They had tried to silence him for many years already. No longer. He had been given a chance to speak out against what had held him in chains. And he would continue to do so until the links lay in pieces at his feet.

The rights paradigm, which, as I interpret it, morally requires the abolition of animal exploitation and requires veganism as a matter of fundamental justice, is radically different from the welfarist paradigm, which, in theory focuses on reducing suffering, and, in reality, focuses on tidying up animal exploitation at its economically inefficient edges. In science, those who subscribe to one paradigm are often unable to understand and engage those who subscribe to another paradigm precisely because the theoretical language that they use is not compatible.I think that the situation is similar in the context of the debate between animal rights and animal welfare. And that is why welfarists simply cannot understand or accept the slavery analogy.