The result of a long theoretical process that began in 2006, below you can read the current proposed definition of the term “antispeciesism” taken from the book Antispeciesist Manifesto: Theory, Strategy, Ethics, and Utopia for a New Free Society by Adriano Fragano, Edizioni Veganzetta, 2026, ISBN: 9791224444725
Antispeciesism
Antispeciesism is the philosophical, political and cultural line of thought that fights against speciesism, anthropocentrism and the ideology of dominion, which represent the foundations of modern human society. Just as anti-racism rejects discrimination based on the presumed existence of human races and anti-sexism rejects discrimination based on sex, antispeciesism rejects discrimination based on species and argues that biologically belonging to the human species does not morally or ethically justify the right to dispose of the life, liberty and body of a sentient being of another species.*
Antispeciesist Humans fight for the basic needs of Animals to be considered as essential as those of Humans, seeking to deconstruct and reconstruct human society according to sensiocentric, biocentric and ecocentric criteria, with the aim of not causing avoidable suffering and harm to individuals of other living species and the planet. The antispeciesist approach maintains (considering all due differences and peculiarities) that:
1) the ability to feel (e.g., to feel pain), interact with the outside world, and manifest will, is the prerogative of all Animals, characterizing them as sentient beings with their own interests to pursue that must be respected. Under these criteria, antispeciesism can also be considered a sensiocentric and painist philosophy;**
2) the existence of such abilities in Animals entails an essential change in their moral status, causing them to become nonhuman persons, or giving them an equivalent status, if the concept of person is not fully usable or appropriate. Based on this, antispeciesism can also be considered an individualist (because it focuses on the individual animal, its intrinsic value and not the species)*** and anti-anthropocentric philosophy;
3) this should result in a profound transformation of relations between human and nonhuman persons, prefiguring a radical rethinking and consequent change of human society for the achievement of Animal liberation. A sense of interspecific justice, respect for otherness, nonviolence, self-control, empathy and compassion are crucial to this transformation.
Notes:
*/ A truly comprehensive concept of antispeciesism should obviously consider all living species. Since what is presented in this book is, on the other hand, limited to the consideration of animal species alone, it should be specified that this is due to the desire to propose a theory that can be concretely applied in everyday life, together with an awareness of the current human inability to put antispeciesism into practice in its entirety. Consider the ethical and, most importantly, practical issues that might arise when applying antispeciesism to plants as well as Animals. For this reason, the definitions and considerations discussed here are intentionally limited in their theoretical development for the time being, solely due to our present condition.
**/ “Painism”: a term Richard Ryder coined in 1990, arguing that any living being capable of feeling pain has moral relevance. Painism therefore aims to reduce the suffering imposed on sentient beings and can be seen as a third approach to Peter Singer’s utilitarian position and Tom Regan’s deontological concept of Animal rights. For further information and insight, see Richard D. Ryder, Painism: A Modern Morality, Open Gate Press, London, 2003.
***/ The fundamental focus on the individual in antispeciesism is also found in the importance it places on the attitude of self-criticism, consistency and responsibility of the antispeciesist human being, representing the foundation for a non-speciesist evolution of the individual, which is indispensable and a precursor to that of human society.