SecularAnimist @303 said:
And social animals, including chimpanzees and wolves, clearly do have rights within the context of their social groups. ... do some reading in cognitive ethology. Yes, human beings are "special" — and so are all other species.
A mere 150 years ago, we fought a bitter and protracted war in the United States in large part over the question of whether our society should continue to permit human beings to be treated as, or worse than animals. The Union victory was an essential step forward but was by no means a final resolution of the question, which has continued to plague us, through the horrors of the Jim Crow South, well into the present era.
In Europe an even more catastrophic war was fought against an ideology that proclaimed certain groups of people to be subhuman and therefore without rights. Unlike the Civil War, this is recent history, within the living memory of my parents. There have been plenty more examples since then, including the breakup of Yugoslavia, though thankfully none at similarly global scale (yet).
Despite literally centuries of impassioned debate and conflict, humanity is still struggling to implement the most elementary ethical concepts such as equality, liberty, decency and fairness for human beings (that's you!) Many are aware that the rights of non-humans can and ultimately must be defended just as vigorously, however this is a long-term project, and we aren't likely to make much headway while simultaneously claiming that humans are equivalent to dinosaurs, wolves, algae, etc. We can grant wolves rights, and already have to some extent, but the reverse is simply not true: wolves can't grant us rights, any more than they can study cognitive ethology. This should be obvious but apparently it isn't.
Before we worry about the rights of algae, we'd better get the rights of future generations sorted out, otherwise the algae is going to have the planet all to itself.
PS: I happen to be reading David Orr's "Down to the Wire," and he has much to say on the subject of intergenerational ethics, and the need for honest and inspiring leadership during what he calls the Long Emergency. For example:
We are now engaged in a global conversation about the issues of human longevity on Earth, but no national leader has yet done what Lincoln did for slavery and placed the issue of sustainability in its larger moral context." -p. 88