The Romanian Animal and Human Rights Crisis
Our degenerate democracy and the biology of dying
by Andrzej Szczepanek - The latest developments in Romania in regard to animal and human rights abuses are but one example of the degenerate character of our sociopolitical system. It is the system which is powered and sustained by large financial, governmental and bureaucratic corporations exploiting every possible means of speculation and manipulation to satisfy their desire for unceasing financial gain and unquestionable power. Only the chosen few benefit from the system in terms of wealth and sociopolitical status and they are those who force their policies and hollow philosophies of obsessive consumption on others who often face social marginalization and socioeconomic misery. Marginalization means the restriction of human rights and personal freedoms. Unprecedented globalization and integration only serve the purpose of creating new global financial markets for the financial, bureaucratic and political elite to profit from. The uncontrollable expansion and liberalization of the markets brought on the financial crisis of 2008-2009 which consequently drained public funds and precipitated lasting economic recession with all its symptoms of unemployment, social marginalization, disintegrating families, social divide, hatred, intolerance and the rise of neonazi ideologies.
No wonder then that in the atmosphere of uncertainty, fear, anxiety and hatred, the decisions such as those taken by the Romanian officials in regard to the fate of the Romanian stray dogs are much easier to put into effect. The social divide resulting from the socioeconomic crisis breeds hatred and prejudice and it is likely that the aggression will be vented on defenseless animals and their protectors. In this global socioeconomic context, the Romanian authorities actively encourage and foster the policy of hatred and evil showing total ignorance of and contempt for the volatile and deteriorating psychosocial situation. Massive unemployment, socioeconomic hardship synonymous with the crisis of identity will breed violence, intolerance and indifference.
Governmental officials are expected to have all-embracing penetrating insight into those dangerous processes that threaten the society with disintegration and decay. It turns out that the Romanian authorities do not meet the standard of governance and do not care about the welfare of the society. The use of violence has been officially sanctioned by the Romanian authorities and it will encourage vengeful and frustrated individuals to commit acts of violence against animals and animal rights activists.
Globalization makes global extermination possible. As the Nazi bureaucratic machine was used to kill humans, another equally efficient, state-run and bureaucratic machine is to become a medium to carry out an orderly, well-organized and “legal” extermination project to slaughter stray dogs on a massive scale. The striking similarity between the Nazi extermination program and the animal slaughter being carried out currently in Romania is the guise of legality and legitimacy along with the engagement of vast state extermination resources in the process as well as the bureaucratization of the killings. This association is irresistible and it does not matter much whether the extermination venture is aimed at humans or animals because when it comes down to the ultimate suffering of dying a violent death, the quality of both human and animal suffering is the same. We are simply blind and self-conceited if we fail to accept this plain truth.
The Romanian scenario put forward and approved by the Romanian parliament is evil, ugly, destructive and corroding the moral and social fabric of the society.
The Romanian authorities assume the guise of the law to force their decisions upon the public evidently making mockery of the law itself. The disguise of legality and legitimacy, the bureaucratic arrogance and contempt for the public outcry indicate the degree of the system’s corruption. Sure enough, there is profit to be made too. The Romanian extermination enterprise stands for good money to be made by various companies involved in rounding up, killing and disposal of dead animals because it is a vast governmental project. Dealing in death and suffering can become a commodity in our diseased sociopolitical system where global profit is given the status of the most important priority.
One might say: What of it? Dogs are not humans. Besides, there were concentration camps and the world is still going on and, behold, we are making progress. We are flying into space, we have computers, all-out cures for every disease, we are driving luxurious cars.
To this, I will say: Indeed, dogs are not humans but at the very basic emotive level, dogs with other affectively perceptive animals have human-like emotive reception of and emotive response to stimuli. In other words, the emotive content of animal perception, that is the way they experience fear, anxiety, psychological pain, the sense of security and pleasure is very much like ours because the subcortical structures of our brains are anatomically and functionally nearly identical with theirs. It is the subcortical nuclei of the brain which govern the character of our and animals’ emotions and their intensity. True, the human cerebral cortex is superior to animals’, which makes us capable of using language and abstract thought but the essence of life resides in the feeling of security and being free from the oppressive sensation of fear, anxiety and pain.
The fact that we think does not make us happy but our freedom from fear and anxiety does and these emotive states are the product of the subcortical structures to be found below the neocortex. The animals do not think the way we do but they feel the way we do and, in this respect, on the affective level, their emotive perception of life and sensitivity is like ours and it is the emotive perception of life that determines its quality from an individual’s point of view. A depressive patient’s quality of life as perceived by the patience is worse than that of a happy dog but they both deserve respect and attention. In terms of emotive content, a sensitive animal’s life is as much worth as any human life, though on the intellectual level humans are far more advanced and superior.
The animal slaughter policy currently implemented in Romania is especially damaging and harmful to those individuals who are oversensitized by their own chronic serious illness and the resulting burden of suffering and psychological pain they have to cope with. For those individuals, an emotive, intimate relation with a responsive animal often helps them in their struggle against the anguish of psychological pain of social exclusion. The mutual, lasting affection between an animal pet and a human sufferer is of healing importance to the latter. Any cold-blooded, bureaucratic disregard of the fundamental and vital needs of others, especially those who are disadvantaged, is a violation of human rights and personal freedoms. It is even more detrimental because it is promoted by the state under cover of legality and legitimacy.
Human and animal rights, as interpreted against the background of the right to be free from suffering, should be equated. Intentional subjection of sensitive creatures to the ultimate terror of loss of life and its consequences in terms of poignant anxiety, alarm and panic parallel the same dramatic sensations of alarm, panic and anxiety in humans faced with the prospect of violent, sudden and ugly death. It is yet another plain truth blind bureaucrats fail to comprehend. The exposure of feeling and sensitive beings, humans included, to premeditated horror of sudden and ugly dying that implies the use of brutal force is a crime. Those who refuse to see that and who support extermination methods and the ugliness of dying, even by their indifference, question the purpose of life and its meaning. Are we capable of carrying on knowing that life is deprived of any meaning? Yes, we are. We are able to go on despite the ugliness and evil of gas chambers but ours is life of spiritual misery, creeping anxiety and existential void which renders us helpless and fearing in the face of the inevitable death and eternal non-existence because we have failed to create morally sound and healthy social order. Therefore, we are completely helpless in the face of the totality of death.
One might say: What of it? Dogs are not humans. Besides, there were concentration camps and the world is still going on and, behold, we are making progress. We are flying into space, we have computers, all-out cures for every disease, we are driving luxurious cars.
To this, I will say: Indeed, dogs are not humans but at the very basic emotive level, dogs with other affectively perceptive animals have human-like emotive reception of and emotive response to stimuli. In other words, the emotive content of animal perception, that is the way they experience fear, anxiety, psychological pain, the sense of security and pleasure is very much like ours because the subcortical structures of our brains are anatomically and functionally nearly identical with theirs. It is the subcortical nuclei of the brain which govern the character of our and animals’ emotions and their intensity. True, the human cerebral cortex is superior to animals’, which makes us capable of using language and abstract thought but the essence of life resides in the feeling of security and being free from the oppressive sensation of fear, anxiety and pain.
The fact that we think does not make us happy but our freedom from fear and anxiety does and these emotive states are the product of the subcortical structures to be found below the neocortex. The animals do not think the way we do but they feel the way we do and, in this respect, on the affective level, their emotive perception of life and sensitivity is like ours and it is the emotive perception of life that determines its quality from an individual’s point of view. A depressive patient’s quality of life as perceived by the patience is worse than that of a happy dog but they both deserve respect and attention. In terms of emotive content, a sensitive animal’s life is as much worth as any human life, though on the intellectual level humans are far more advanced and superior.
The animal slaughter policy currently implemented in Romania is especially damaging and harmful to those individuals who are oversensitized by their own chronic serious illness and the resulting burden of suffering and psychological pain they have to cope with. For those individuals, an emotive, intimate relation with a responsive animal often helps them in their struggle against the anguish of psychological pain of social exclusion. The mutual, lasting affection between an animal pet and a human sufferer is of healing importance to the latter. Any cold-blooded, bureaucratic disregard of the fundamental and vital needs of others, especially those who are disadvantaged, is a violation of human rights and personal freedoms. It is even more detrimental because it is promoted by the state under cover of legality and legitimacy.
Human and animal rights, as interpreted against the background of the right to be free from suffering, should be equated. Intentional subjection of sensitive creatures to the ultimate terror of loss of life and its consequences in terms of poignant anxiety, alarm and panic parallel the same dramatic sensations of alarm, panic and anxiety in humans faced with the prospect of violent, sudden and ugly death. It is yet another plain truth blind bureaucrats fail to comprehend. The exposure of feeling and sensitive beings, humans included, to premeditated horror of sudden and ugly dying that implies the use of brutal force is a crime. Those who refuse to see that and who support extermination methods and the ugliness of dying, even by their indifference, question the purpose of life and its meaning. Are we capable of carrying on knowing that life is deprived of any meaning? Yes, we are. We are able to go on despite the ugliness and evil of gas chambers but ours is life of spiritual misery, creeping anxiety and existential void which renders us helpless and fearing in the face of the inevitable death and eternal non-existence because we have failed to create morally sound and healthy social order. Therefore, we are completely helpless in the face of the totality of death.
The mass extermination ideology of death and ugliness is the total opposite of all spiritual values man has created in his existential struggle against death-related futility, suffering, void and decay. Such an ideology corrupts the very essence of the Christian faith whose message is that through sacrifice the meaninglessness of death can be tamed. Christianity and other religions demonstrate that suffering is given meaning through sacrifice of crucified Christ to cushion the traumatic impact of death. Death, suffering, our terror of dying and decomposition must carry a meaning if we are to remain sane and spiritually sound enough to go on living.
Yet any premeditated, seemingly legal, ideology of mass extermination executed by bureaucratic agencies violates man’s most basic right – the right to make death, suffering, the anxiety of dying and non-being meaningful. Any mass extermination venture is an ultimate mockery of the right and man’s existential struggle to come to terms with the meaninglessness and emptiness of death. The consequences of the psychological trauma relative to mass extermination ideologies are enormous. Any state-supported mass slaughter program under the guise of legality is a mockery of the Christian faith and weakens the social status of the Church and as such, by devaluing the substance of faith, threatens the sense of identity of sensitive and devout Christians. It was mostly the unprecedented and all-out trauma of the death camps and gas chambers that finally and irreversibly destroyed the spiritual foundation of the church leading to the emergence of the present-day society obsessed with consumption, material status and the media babble. The decline of the church would not have been possible without the operation of death camps and crematoria. During the last war humanity was in hell but no saviour came to give a helping hand.
It is all indicative of the enormously destructive and traumatizing power of the evil of a state-promoted, mass slaughter ideology that inflicts lasting scars in the social awareness. Any mass slaughter policy, be it the extermination of humans or sensitive animals with which humans develop emotive relations of mutual affection, inevitably brings associations with the ultimate evil and its ugliness. What the Romanian authorities are feeding the Romanian society and the world’s public opinion with is the corrupt policy of ugliness and decay which causes profound public outcry and anxiety because it threatens the pattern of social values, the public’s sense of security and identity.
Those who have been witness to the physiology of human and animal dying and suffering are struck by the similarity of the process. Those who commune with death and are witness to the agonies of dying know that there is one biology of dying. The shut-down of the oxygen supply to the brain and the build-up of toxic substances due to the progressive organ failure changes dramatically the physiology of the dying brain. Dying can be characterized by symptoms of neurological disturbances, growing anxiety, restlessness, panic, delusional perception of reality, morbid excitement and alternating periods of coma and wakefulness. It is the brain cortex that dies first leaving one with an eerie impression that here is a breathing dead body whose heart is still beating. Indeed, the impression is overwhelming because the breathing body with a beating heart is dead and totally unresponsive, and this is the dramatic contrast between the symptoms of life and death which is so uncanny. The dead body is breathing and its heart is beating because its brain stem in which the breathing and vasomotor centers reside is still operating but the brain cortex where our conscious and feeling self is to be found is already dead and the contrast is hard to come to terms with. We are dead but our body is still living. As the brain stem dies, the body stops breathing but the heart usually keeps on beating for a couple of minutes. Here is another puzzling riddle of a non-breathing body whose heart is beating on for a short time.
This is a simple natural truth, a mystery of dying, and it is as simple as the fact that both humans and animals whose brain is made of the cerebral cortex, sub-cortical nuclei and brain stem die in exactly the same manner and experience the same dread and pain of dying. The same plain truth says that on this basic biological level, sensitive animals do not differ from humans and that psychological and biological stress of dying is qualitatively the same.
Therefore, we should show respect for the dying body, be it a human or an animal body experiencing the distress and pain of dying. Any sort of suffering has the right to be respected. The dying being follows the same psychological and biological pattern of dying, and the pattern is neither human nor animal, it is just a restless, fearing and suffering creature facing the unknown of anxiety and extinction and it deserves respect regardless of the fact whether the dying body is an animal or a human.
Yet any premeditated, seemingly legal, ideology of mass extermination executed by bureaucratic agencies violates man’s most basic right – the right to make death, suffering, the anxiety of dying and non-being meaningful. Any mass extermination venture is an ultimate mockery of the right and man’s existential struggle to come to terms with the meaninglessness and emptiness of death. The consequences of the psychological trauma relative to mass extermination ideologies are enormous. Any state-supported mass slaughter program under the guise of legality is a mockery of the Christian faith and weakens the social status of the Church and as such, by devaluing the substance of faith, threatens the sense of identity of sensitive and devout Christians. It was mostly the unprecedented and all-out trauma of the death camps and gas chambers that finally and irreversibly destroyed the spiritual foundation of the church leading to the emergence of the present-day society obsessed with consumption, material status and the media babble. The decline of the church would not have been possible without the operation of death camps and crematoria. During the last war humanity was in hell but no saviour came to give a helping hand.
It is all indicative of the enormously destructive and traumatizing power of the evil of a state-promoted, mass slaughter ideology that inflicts lasting scars in the social awareness. Any mass slaughter policy, be it the extermination of humans or sensitive animals with which humans develop emotive relations of mutual affection, inevitably brings associations with the ultimate evil and its ugliness. What the Romanian authorities are feeding the Romanian society and the world’s public opinion with is the corrupt policy of ugliness and decay which causes profound public outcry and anxiety because it threatens the pattern of social values, the public’s sense of security and identity.
Those who have been witness to the physiology of human and animal dying and suffering are struck by the similarity of the process. Those who commune with death and are witness to the agonies of dying know that there is one biology of dying. The shut-down of the oxygen supply to the brain and the build-up of toxic substances due to the progressive organ failure changes dramatically the physiology of the dying brain. Dying can be characterized by symptoms of neurological disturbances, growing anxiety, restlessness, panic, delusional perception of reality, morbid excitement and alternating periods of coma and wakefulness. It is the brain cortex that dies first leaving one with an eerie impression that here is a breathing dead body whose heart is still beating. Indeed, the impression is overwhelming because the breathing body with a beating heart is dead and totally unresponsive, and this is the dramatic contrast between the symptoms of life and death which is so uncanny. The dead body is breathing and its heart is beating because its brain stem in which the breathing and vasomotor centers reside is still operating but the brain cortex where our conscious and feeling self is to be found is already dead and the contrast is hard to come to terms with. We are dead but our body is still living. As the brain stem dies, the body stops breathing but the heart usually keeps on beating for a couple of minutes. Here is another puzzling riddle of a non-breathing body whose heart is beating on for a short time.
This is a simple natural truth, a mystery of dying, and it is as simple as the fact that both humans and animals whose brain is made of the cerebral cortex, sub-cortical nuclei and brain stem die in exactly the same manner and experience the same dread and pain of dying. The same plain truth says that on this basic biological level, sensitive animals do not differ from humans and that psychological and biological stress of dying is qualitatively the same.
Therefore, we should show respect for the dying body, be it a human or an animal body experiencing the distress and pain of dying. Any sort of suffering has the right to be respected. The dying being follows the same psychological and biological pattern of dying, and the pattern is neither human nor animal, it is just a restless, fearing and suffering creature facing the unknown of anxiety and extinction and it deserves respect regardless of the fact whether the dying body is an animal or a human.
This reflection on the ordeal and anguish of dying demonstrates that up to a certain psycho-biological level of evolution humans and emotively conscious animals are alike in their sensitivity and emotive receptivity. The sameness manifests itself in their affective response to the traumatic process of dying and as soon as we begin to question the universal truth of psycho-biological reality, we begin to relativize the value of life and the integrity of our legal, social, religious and moral standards by which we are capable of discriminating between good and evil. If we do not base our moral and legal standards on solid, unshakable foundations of the universal truths, we will create a society of evil, ugliness, confusion, hatred and existential anxiety. This will be the society in which the universal truths can be relativized, thus causing spiritual and intellectual misery.
If we allow ourselves to remain drugged by the present-day false philosophies and policies of the ruling bureaucrats who refuse to accept natural truths, we will find it impossible to face up to the ultimate challenge of death and dying because of our anxiety and existential confusion.
Our existence is challenged by death, dying and suffering, and the only way to face up to the challenge is by discovering the natural truths to reduce the pain of our death-related existential anxiety. We simply have to be able to distinguish between right and wrong to make our existence bearable and confront the final challenge of dying.
It is clear that any mass extermination concept takes this basic human right away from man and is fundamentally and profoundly damaging and destructive to his sense of security he is doomed to be lost in life. Despite the apparent violations of human rights in the sense of war, famine or unemployment, the psychological damage relative to the destructive state-backed policies of evil is also central to the issue. The concept of human rights and personal freedoms carries meaning and substance as long as it is respected and publicly debated. Only then is it perceived as the universal truth and moral standard. When this concept is made degenerate and devoid of meaning as a result of deliberate and corrupt policies of evil advocated by state bureaucracies showing contempt for universal truths and hiding behind the cover of legitimacy, then it is used instrumentally as a propaganda tool to confuse and mislead the public.
The grisly and evil policies forced upon the public under the guise of legitimacy and law are corruptive and contaminate the moral fabric of the society as they dismiss the anguish and trauma of dying as unworthy of respect and attention.
The Romanian mass slaughter relativizes suffering and pain of dying thus undermining the credibility of the social law and order, which results in enormous psychological social trauma. Certainly, humans are not monsters, but they, in the process of globalization and integration, create insensitive bureaucratic structures and organizations where collective corruptive policies are decided upon under the guise of legitimacy and legality and nobody is held accountable for the evil and harm done to the society. The public is not being governed by responsible statesmen aware of a variety of social dangers resulting from ill-devised policies, but by narrow-minded bureaucrats interested exclusively in achieving their particular, individual goals at the expense of social welfare. Those individuals hide behind the façade and slogans of democracy, free market economy, free elections, human rights, tolerance and equality to legitimize their action and they decline accountability.
The parliament which approves of socially detrimental policies and laws losses its legitimacy. The inevitable social divide permanently separates privileged, bureaucratic, global, state structures from the rest of the confused and disorganized society. It follows that the organization of the global society may serve the purpose of the promotion of evil with its obsessive consumption and the media babble which distracts the public’s attention from the critical issue of natural and universal truths. The current system of values is flawed and it ill defines progress. It degenerates our common sense and our perceptiveness of and sensitivity to natural truths. One of those natural truth says that suffering is one and not gradable. In the sense of the perception of an emotive response to pain, anxiety, fear or terror, animal and human suffering is not to be graded nor categorized because human and animal primal affective make-up is just the same and there are no physiological, structural neither functional differences between man and sensitive animals.
It is depressing to realize that there is no accountability for the corrupt practices promoted by corporate, bureaucratic organizations. Those who through their flawed policies of ugliness and evil damage the legal and moral fabric of the society should be held responsible for the moral decay, the social divide, hatred and violence, the waning social confidence, and the sense of security. The burden of responsibility is enormous and it should be subject to public discussion and dialogue. Those who do not stand by natural truths do immense harm to the society corrupting its very foundations.
The public has the right to know the extent of brutality and violence resulting from the extermination program being presently implemented in Romania. The public has the right to see the corpses of dead animals. The public has the right to hear the agonizing cries of dying animals. The public has the right to look behind the scenes of the slaughter because a public debate on the issue must be started.
Let the representatives of the veterinary and legal profession speak out. Let the psychologists, church, and moral authorities have their say. Let the human and personal rights experts express their views. Let the politicians join the debate because it is not only dogs’ fate at stake. What is also at stake is the credibility and integrity of our social order and the reliability of the authorities who claim to be governing on the public’s behalf. What is also at stake is our will and determination to seek out natural truths and say no to wrong doers who corrupt us with their devious philosophies and make us helpless, impotent and confused.
Let the media take up the issue and demonstrate its credibility as the responsible agency for the public dialogue on a critical question of good and evil, legality and legitimacy, human and animal rights, personal freedoms and the moral condition of the society.
Keeping silent on the issue will spell our consent to the evil and ugliness of the extermination ideology and bureaucratization of our social and moral order.
Let us launch a no-vote campaign to voice our protest against global bureaucracy resorting to the ideology of mass slaughter as an instrument of policy-making.
Andrzej Szczepanek
If we allow ourselves to remain drugged by the present-day false philosophies and policies of the ruling bureaucrats who refuse to accept natural truths, we will find it impossible to face up to the ultimate challenge of death and dying because of our anxiety and existential confusion.
Our existence is challenged by death, dying and suffering, and the only way to face up to the challenge is by discovering the natural truths to reduce the pain of our death-related existential anxiety. We simply have to be able to distinguish between right and wrong to make our existence bearable and confront the final challenge of dying.
It is clear that any mass extermination concept takes this basic human right away from man and is fundamentally and profoundly damaging and destructive to his sense of security he is doomed to be lost in life. Despite the apparent violations of human rights in the sense of war, famine or unemployment, the psychological damage relative to the destructive state-backed policies of evil is also central to the issue. The concept of human rights and personal freedoms carries meaning and substance as long as it is respected and publicly debated. Only then is it perceived as the universal truth and moral standard. When this concept is made degenerate and devoid of meaning as a result of deliberate and corrupt policies of evil advocated by state bureaucracies showing contempt for universal truths and hiding behind the cover of legitimacy, then it is used instrumentally as a propaganda tool to confuse and mislead the public.
The grisly and evil policies forced upon the public under the guise of legitimacy and law are corruptive and contaminate the moral fabric of the society as they dismiss the anguish and trauma of dying as unworthy of respect and attention.
The Romanian mass slaughter relativizes suffering and pain of dying thus undermining the credibility of the social law and order, which results in enormous psychological social trauma. Certainly, humans are not monsters, but they, in the process of globalization and integration, create insensitive bureaucratic structures and organizations where collective corruptive policies are decided upon under the guise of legitimacy and legality and nobody is held accountable for the evil and harm done to the society. The public is not being governed by responsible statesmen aware of a variety of social dangers resulting from ill-devised policies, but by narrow-minded bureaucrats interested exclusively in achieving their particular, individual goals at the expense of social welfare. Those individuals hide behind the façade and slogans of democracy, free market economy, free elections, human rights, tolerance and equality to legitimize their action and they decline accountability.
The parliament which approves of socially detrimental policies and laws losses its legitimacy. The inevitable social divide permanently separates privileged, bureaucratic, global, state structures from the rest of the confused and disorganized society. It follows that the organization of the global society may serve the purpose of the promotion of evil with its obsessive consumption and the media babble which distracts the public’s attention from the critical issue of natural and universal truths. The current system of values is flawed and it ill defines progress. It degenerates our common sense and our perceptiveness of and sensitivity to natural truths. One of those natural truth says that suffering is one and not gradable. In the sense of the perception of an emotive response to pain, anxiety, fear or terror, animal and human suffering is not to be graded nor categorized because human and animal primal affective make-up is just the same and there are no physiological, structural neither functional differences between man and sensitive animals.
It is depressing to realize that there is no accountability for the corrupt practices promoted by corporate, bureaucratic organizations. Those who through their flawed policies of ugliness and evil damage the legal and moral fabric of the society should be held responsible for the moral decay, the social divide, hatred and violence, the waning social confidence, and the sense of security. The burden of responsibility is enormous and it should be subject to public discussion and dialogue. Those who do not stand by natural truths do immense harm to the society corrupting its very foundations.
The public has the right to know the extent of brutality and violence resulting from the extermination program being presently implemented in Romania. The public has the right to see the corpses of dead animals. The public has the right to hear the agonizing cries of dying animals. The public has the right to look behind the scenes of the slaughter because a public debate on the issue must be started.
Let the representatives of the veterinary and legal profession speak out. Let the psychologists, church, and moral authorities have their say. Let the human and personal rights experts express their views. Let the politicians join the debate because it is not only dogs’ fate at stake. What is also at stake is the credibility and integrity of our social order and the reliability of the authorities who claim to be governing on the public’s behalf. What is also at stake is our will and determination to seek out natural truths and say no to wrong doers who corrupt us with their devious philosophies and make us helpless, impotent and confused.
Let the media take up the issue and demonstrate its credibility as the responsible agency for the public dialogue on a critical question of good and evil, legality and legitimacy, human and animal rights, personal freedoms and the moral condition of the society.
Keeping silent on the issue will spell our consent to the evil and ugliness of the extermination ideology and bureaucratization of our social and moral order.
Let us launch a no-vote campaign to voice our protest against global bureaucracy resorting to the ideology of mass slaughter as an instrument of policy-making.
Andrzej Szczepanek