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One of the nation's leading public law schools, the Moritz College of Law strives to make a difference in the world through excellence in teaching, meaningful scholarship, and advancement of the legal profession.

It's the best of all worlds for students at the Moritz College of Law. Classes are small and intimate. Yet, they can enjoy the facilities, resources, and entertainment only a world-class university can offer.

The Career Services Office is a hub for students, alumni, and employers alike. Whether it's a student looking for summer job opportunities or leading legal employers in search of highly qualified candidates, our staff is here to help.

Above, we estimated that there are around 10 trillion wild vertebrates and even more wild invertebrates, compared to about 30 billion farmed animals and fewer animals in other categories. See the section on Importance .

One of our standout charities, Animal Ethics, does advocate for wild animals from a perspective that primarily values individual experience. For more, see our Animal Ethics Review .

For instance, the Humane Society of the United States operates a Wildlife Land Trust designed to protect habitats for all types of animals: “The Humane Society Wildlife Land Trust celebrates and protects wild animals by creating permanent sanctuaries, preserving and enhancing natural habitat and confronting cruelty.” —Wildlife Land Trust. About Us .

For instance, the World Wildlife Fund says, “Our biggest goal is to save wildlife. We will achieve this by focusing on populations of the most ecologically, economically and culturally important species in the wild. These are what WWF calls our flagship species, the iconic animals that serve as ambassadors for conservation.” —World Wildlife Fund. Wildlife Conservation .

Preserving members of a specific species could be bad if that species has predominantly negative effects on other animals, for example if it is a predatory species whose prey would be better off without its presence. “Just as we may be able to alleviate the suffering caused to wild animals by disease or natural disasters, we might also be able to do something about predation and the often-brutal competition that permeates the natural food chain.” —MacAskill, A. and MacAskill, W. (September 9, 2015). To Truly End Animal Suffering, the Most Ethical Choice Is To Kill Wild Predators (Especially Cecil the Lion) . Quartz.

Another way that preserving species could be bad for animals is that animals of the species being preserved could themselves have net negative lives. This is a lesser concern in practice, because specific species being preserved are usually larger, longer-lived species, while the animals whose lives are most likely to be net negative seem to be small animals with very short lives. “This is because most of the animals that live in nature are small (e.g., minnows and insects). The adults of these species live at most a few years, often just a few months or weeks, so it is hard in these cases for the happiness of life to outweigh the pain of death. Moreover, almost all the babies of these species die (possibly painfully) after just a few days or weeks of being born.” —Tomasik, B. (2015). Fashion Mens Boys Beach Sandals Mules Summer Home Pool Antiskid Thong Cozy Slippers Sports Athletic Flip Flops Shoes Yellow 2AaJfH
. Relations: Beyond Anthropocentrism, 3(2).

“Humans presently lack the knowledge and technical ability to seriously “solve” the problem of wild-animal suffering without potentially disastrous consequences. However, this may not be the case in the future, as people develop a deeper understanding of ecology and welfare assessment.” —Tomasik, B. (2015). The Importance of Wild-Animal Suffering . Relations: Beyond Anthropocentrism, 3(2).

In the 1960s Mennonites were reconfiguring pacifism and this does make their story during the Vietnam years unique in some ways. But the ways Mennonites were not unique also matter. When I first took Mennonite expressions of exceptionalism at face value I contributed to two problems: over-simplification of the antiwar movement and romanticization of Mennonite sub-culture.

The story of the 1960s has too often been told as one of movements for social justice that started with the highest ideals, only to come crashing down in a haze of hedonism, violence, and excess by the end of the decade. Historians have been reassessing this narrative for a long time. Moving the spotlight away from students at elite universities, 1960s activism appears more complex, involving many types of people, often lasting well into the 1970s and having a constructive impact on communities. The antiwar movement was more flexible, broad, and diverse than memory has it. Acknowledging this makes the Mennonite story less unique.

Reframing my observations also avoids romanticizing Mennonite sub-culture. American Mennonites are, after all, Americans. In the 1960s they shared many characteristics with other Americans, including support for a war against communism, distrust of the antiwar movement, and susceptibility to negative news media framing of the antiwar movement. There are times to emphasize what is unique about Mennonites, but that should not distract from the ways that Mennonites are shaped by being American.

History is a process of constant revision. Usually this means scholars revise the interpretations of other scholars. But sometimes we need to revise ourselves—and speak more openly about how and why our own interpretations shift.

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The Zurich government’s efforts to end the long-term presence of an Anabaptist minority in their territory in the late sixteenth and seventeenth centuries focused on the control of nonconformists’ physical mobility. The council’s anti-Anabaptist decrees, provoked in part by the movement of Hutterite missionaries in the city’s lands, obliged middling officials to collaborate in a project to segregate, enclose, or banish local dissidents from parishes across rural jurisdictions. 1 Periodically, Anabaptist community members were barred from using the commons, incarcerated, or expelled. By imposing these sanctions, Swiss Reformed authorities joined governments across early modern Europe who saw in the restriction and control of movement a means to force members of religious minorities and other marginalized groups to conform. 2 Their stated objective was the restoration of subjects’ obedience and communal wholeness. The violence inherent in this approach marked the everyday lives of Anabaptists living in the region over a period of decades. The more systematic implementation of this punitive regime in the 1630s and 1640s helped to permanently eliminate an Anabaptist religious culture from Zurich’s territory.

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