J. Howard Moore

J. Howard Moore
Moore, c. 1900–1914
Born	John Howard Moore (1862-12-04)December 4, 1862 Rockville, Indiana, U.S.
Died	June 17, 1916(1916-06-17) (aged 53) Wooded Island, Jackson Park, Chicago, Illinois, U.S.
Resting place	Excelsior Cemetery, Mitchell County, Kansas 39.3967018°N 98.3578033°W / 39.3967018; -98.3578033
Other names	Silver tongue of Kansas
Education	Oskaloosa College Drake University University of Chicago (A.B. in zoology, 1896)
Occupations	Zoologist philosopher educator social reformer
Known for	Animal rights advocacy
Notable work	Why I Am a Vegetarian (1895) The Universal Kinship (1906)
Spouse	Jennie Louise Darrow ​ ​ (m. 1899)​
Relatives	Clarence Darrow (brother-in-law)

John Howard Moore (December 4, 1862 – June 17, 1916) was an American zoologist, philosopher, educator, humanitarian and socialist. He is considered to be an early, yet neglected, proponent of animal rights and ethical vegetarianism, and was a leading figure in the American humanitarian movement. Moore was a prolific writer, authoring numerous articles, books, essays, pamphlets on topics including animal rights, education, ethics, evolutionary biology, humanitarianism, socialism, temperance, utilitarianism and vegetarianism. He also lectured on many of these topics and was widely regarded as a talented orator, earning the name the "silver tongue of Kansas" for his lectures on prohibition.

Moore was born near Rockville, Indiana, in 1862 and spent his formative years in Linden, Missouri. Raised as a Christian, this instilled in him the anthropocentric belief that non-human animals existed for the benefit of humans. At college, Moore was introduced to Darwin's theory of evolution, this led him to develop an ethic that rejected both Christianity and anthropocentrism, and recognized the intrinsic value of animals; he adopted vegetarianism as an extension of this belief. While studying zoology at the University of Chicago, he became a socialist, helped form the university's Vegetarian Eating Club and won a national oratorical contest on prohibition. Moore was an influential member of the Chicago Vegetarian Society and attempted to model the organization as an American version of the Humanitarian League, a British organization that Moore was also a member of. In 1895, Moore delivered a speech that was published by the Chicago Vegetarian Society as Why I Am a Vegetarian. For the last 20 years of his life, Moore worked as a teacher in Chicago, while continuing to lecture and write.

In 1899, Moore published his first book Better-World Philosophy in which he described what he saw as fundamental problems in the world and his ideal arrangement of the universe. In 1906, his best-known work The Universal Kinship was published, in which he advocated for a sentiocentric philosophy he called the doctrine of "Universal Kinship", based on the shared evolutionary kinship between all sentient beings. Moore expanded on his ideas in The New Ethics the following year. The passing of a law in Illinois prescribing the teaching of morals in public schools led to Moore publishing three instruction books on the subject. This was followed by two books on evolution: The Law of Biogenesis (1914) and Savage Survivals (1916). After having suffered from chronic illness and depression for several years, Moore killed himself at the age of 53 in Jackson Park, Chicago.

Biography

Early life and education

I came to the conclusion out there on the Kansas prairies that the animals were not treated right by human beings. I thought we had not even a right to kill them for food and came to the University of Chicago to study the matter. At that time I had never heard of vegetarianism.

― J. Howard Moore

John Howard Moore was born on a farm, near Rockville, Indiana on December 4, 1862. Moore was the eldest of the six children of William A. Moore and Mary Moore (née Barger). At the age of six months, the Moore family moved to Linden, Missouri. During the first 30 years of his life, Moore and his family moved between Kansas, Missouri and Iowa. Moore was later described as tall, with curly hair and soulful eyes.

Moore had a Christian upbringing, which instilled in him an anthropocentric belief that humans were created by God to have dominion over the Earth and its inhabitants. While growing up on the farm, Moore was fond of hunting and this fondness was shared by the people around him; he later reflected that he and his community saw animals as existing to be used for whatever purpose was seen fit.

Moore studied at High Bank school till the age of 17, before studying for one year at a college in Rock Port, Missouri. He then studied at Oskaloosa College (now defunct), in Iowa, from 1880 to 1884, but did not graduate. Moore went on to study at Drake University. Studying science introduced Moore to Darwin's theory of evolution, which led to him to reject Christianity, in favour of an ethic based on Darwin's theory which recognized the intrinsic value of animals as independent of their value to humans.

In 1884, he became an examiner for the Board of Teachers for Mitchell County, Kansas. Moore was struck by lightning in 1885, receiving burns to his arm and chest and temporarily losing his sight and capacity for speech; he recovered after six days of bed rest. For the rest of his life, Moore suffered from severe headaches as a result of the injury. In 1886, he unsuccessfully ran for a seat in the United States House of Representatives. Around this time, he became a vegetarian for ethical reasons.

In Cawker City, Moore studied law under C. H. Hawkins. In 1889, he was employed by the National Lecture Bureau, delivering lectures in a manner which led him to be known as the "silver tongue of Kansas"; he also delivered lectures in Missouri and Iowa. From 1890 to 1893, he continued to work as a lecturer. He was also known for giving lectures on behalf of the Women's Christian Temperance Union. In 1890, Moore published his first pamphlet A Race of Somnambulists, in which he criticized the cruelty of humans towards the animal world.

Drawing of Moore from an 1895 article in the Waterbury Evening Democrat

In 1894, Moore started at the University of Chicago with advanced academic standing. While studying there, he became a socialist, and helped form the Vegetarian Eating Club at the university, serving as president in 1895 and purveyor in 1896. He was also vice president of the university's prohibition club. Moore took part in several local and statewide oratorical contests on prohibition; in 1895, he won first honors at the national contest in Cleveland, for his oration "The Scourge of the Republic". At this time, he was also known to be a passionate supporter of women's suffrage.

Moore was an influential member of the Chicago Vegetarian Society and the Humanitarian League, a British radical advocacy group; under his direction, he modelled the Society as an American version of the League. In 1895, the society published Why I Am a Vegetarian, based on a speech Moore made, in which he laid out the reasons for his vegetarianism. In April 1896, Moore graduated, earning an A.B. degree in zoology. That summer, he accepted the chair of sociology at Wisconsin State University, and lectured on the topic of social progress, before continuing to teach at the university.

In 1898, Moore was given a full-page column in the Chicago Vegetarian, the Chicago Vegetarian Society's journal, which started in 1896; this increased his influence on the society and its overall message. Moore was assigned to Calumet High School in September 1898.

In 1899, he married Jennie Louise Darrow (1866–1955), in Racine, Wisconsin. She was an elementary school teacher, a fellow advocate for animal rights and vegetarianism, and the sister of renowned lawyer Clarence Darrow. The couple soon returned to Chicago and Moore joined Crane Technical High School; he taught biology and ethics at the school for the last 20 years of his life; Moore also taught ethics at Hyde Park High School.

Later life and career

Photograph of Moore, from an advertisement for Better-World Philosophy, c. 1899

Moore published Better-World Philosophy in 1899, in which he laid out what he considered fundamental problems with the world, stemming from an evolved preponderance towards egoism in humans and other sentient beings, which led them to exploit their fellows, treating them as a means to an end to satisfy their desires. In response, he argued for a "Confederation of the Consciousnesses", as an ideal arrangement of the living universe, where sentient individuals of all species bring together their talents and collaborate for the benefit of all. The book was endorsed by Lester F. Ward and David S. Jordan.

Moore expanded on these ideas in The Universal Kinship (1906) and The New Ethics (1907), arguing for the inevitability of socialism, as the path of least resistance to "a civilisation based on the shining and imperishable foundations of Brotherhood and Mutual Love", and against the claimed divinity and exceptionalism of humankind, stating: "Man is not a fallen god, but a promoted reptile". He asserted that the ethical implications of the shared evolutionary kinship of sentient beings—combined with the Golden Rule—should form the basis for a secular philosophy which he termed "Universal Kinship". He argued that the doctrine was not new and was almost as old as philosophy itself, citing the Buddha, Pythagoras, Plutarch, Shelley and Tolstoy as adherents. Following this doctrine, he asserted—in a utilitarian fashion—that humans must work together to reduce the suffering and increase the happiness of their fellow humans and other sentient kin:

Yes, do as you would be done by—and not to the dark man and the white woman alone, but to the sorrel horse and the gray squirrel as well; not to creatures of your own anatomy only, but to all creatures. You cannot go high enough nor low enough nor far enough to find those whose bowed and broken beings will not rise up at the coming of the kindly heart, or whose souls will not shrink and darken at the touch of inhumanity. Live and let live. Do more. Live and help live. Do to beings below you as you would be done by beings above you. Pity the tortoise, the katydid, the wild-bird, and the ox. Poor, undeveloped, untaught creatures! Into their dim and lowly lives strays of sunshine little enough, though the fell hand of man be never against them. They are our fellow-mortals. They came out of the same mysterious womb of the past, are passing through the same dream, and are destined to the same melancholy end, as we ourselves. Let us be kind and merciful to them.

The Universal Kinship was endorsed by Mark Twain, Jack London, Eugene V. Debs, and Mona Caird. Moore was a close correspondent and friend of fellow Humanitarian League member Henry S. Salt, who later described The Universal Kinship as the "best ever written in the humanitarian cause" and they worked together to popularize Moore's doctrine within the humane movement; this was largely unsuccessful.

Moore, c. 1900–1908

As well as his work as a high school teacher and author, Moore gave frequent lectures on vegetarianism, the humane treatment of animals, anti-vivisectionism, evolution and ethics. He also authored articles and pamphlets for humane organizations and journals, including the Chicago Vegetarian Society, Humanitarian League, Millennium Guild, Massachusetts SPCA, American Anti-Vivisection Society, and American Humane Association. Additionally, Moore wrote in support of the temperance movement and humane education—educational reform in favor of the teaching of ethics and humaneness.

Moore was a fierce critic of American imperialism and America's actions in the Philippine–American War, publishing an article entitled "America's Apostasy", in 1899. In 1908, Moore taught courses on elementary zoology, physiographic ecology and the evolution of domestic animals at the University of Chicago for three quarters. In October of that year, Moore endorsed Eugene V. Debs' presidential run, giving a speech in front of the Young People's Socialist League. In the following year, he denounced Theodore Roosevelt and his hunting expedition to Africa, describing Roosevelt as having "done more in the last six months to dehumanise mankind than all the humane societies can do to counteract it in years."

In 1909, a law was passed in Illinois prescribing teaching of morals in public schools for 30 minutes each week. Contrary to his fellow teachers, Moore was pleased by the law and began preparing supporting educational materials. He published Ethics and Education, in 1912, as an aid for teachers who were having trouble implementing the new educational requirements. Before the book's publication, Moore sparked controversy when he made available extracts of the book which were critical of the courts and marriage. In an interview, Moore defended the content of the book, inviting the board of education to investigate him if necessary. In the same year, he published High-School Ethics (Book One), which was intended to form the first part of a four-year high school course covering theoretical and practical ethics and covered a variety of topics including the ethics of school life; properly caring for pets; women's rights; birds; where sealskin, ivory and other animal products are sourced from; and good habits. Moore also published a pamphlet titled The Ethics of School Life, which was based on a lesson that Moore gave to high-school students.

Moore delivered a speech entitled "Discovering Darwin" at the International Anti-vivisection and Animal protection Congress, held in Washington D.C, in December 1913; in the speech, he claimed that vivisection and the consumption of meat are both a product of anthropocentrism and that Darwin's On the Origin of Species had made any notion of human superiority or uniqueness untenable and ethically indefensible.

In 1914, Moore gave a speech in Chicago, at Hull House, in favor of sex education. In the same year, he published The Law of Biogenesis. In the first part of the book, he described how the physical laws which govern the way an embryo grows into an animal before and after birth, and how this can be traced back to the species' evolutionary history. In the second part, he argued that the same laws apply to the developing minds of children, which "passes through stages of savagery and barbarism like those experienced by the human race in past ages". His last book, Savage Survivals was published in 1916, in which he traced the ethical and cultural evolution of humans and other animals, from the past to the present day. In June 1916, Moore published an article entitled "The Source of Religion", which was critical of religion, describing it as "an anachronism today, with our science and understanding".

Death

A postcard of Wooded Island, Jackson Park, Chicago, from 1916; the location of Moore's death that year

On June 17, 1916, at the age of 53, Moore died after shooting himself in the head with a revolver on Wooded Island in Jackson Park, Chicago. He had visited the island regularly to observe and study birds. Moore had struggled for many years with a long illness and chronic pain from an abdominal operation, in 1911, for gallstones. He had also expressed continuing despondency at human indifference towards the suffering of their fellow animals. In a suicide note found on his body by a police officer, he had written:

The long struggle is ended. I must pass away. Good-by. Oh, men are so cold and hard and half conscious toward their suffering fellows. Nobody understands. O my mother, and O my little girl! What will become of you? And the poor four-footed! May the long years be merciful! Take me to my river. There, where the wild birds sing and the waters go on and on, alone in my groves, forever. O, Tess, forgive me. O, forgive me, please!

His brother-in-law, Clarence Darrow, who was devastated by Moore's death, delivered a eulogy at his funeral, describing him as a "dead dreamer" who had died while "suffering under a temporary fit of sanity"; the eulogy was later published. Moore was buried in Excelsior Cemetery, Mitchell County, Kansas.

Legacy

Howard Moore was one of the truest and tenderest of our friends, himself prone to despondency and, as his books show, with a touch of pessimism, yet never failing in his support and encouragement of others and of all humanitarian effort. "What on earth would we Unusuals do, in this lonely dream of life," so he wrote in one of his letters, "if it were not for the sympathy and friendship of the Few?"

― Henry S. Salt, Seventy Years Among the Savages

An obituary published soon after Moore's death, in the Chicago Tribune, labelled Moore a misanthrope. Gary K. Jarvis challenges this label, arguing that Moore's criticism of anthropocentrism and Western civilization for promoting it was incorrectly perceived as misanthropic. The obituary in the Humanitarian League's journal The Humanitarian, described Moore, in much more positive terms, as "one of the most devoted and distinguished humanitarians with whom the League has had the honor of being connected". Jarvis argues that unlike the British humanitarian movement, the American movement had never successfully taken hold and that following Ernest Crosby's death, in 1907, Moore had represented the remainder of the movement, which meant that his death effectively ended it; Jarvis also contends that World War I was what ultimately brought the end to the wider humanitarian movement.

Henry S. Salt, Moore's long-time friend felt that he had good reason for his suicide and was scornful of how timidly his death was covered in the majority of English animal advocacy journals. Salt dedicated his 1923 book The Story of My Cousins to Moore and in his 1930 autobiography Company I Have Kept, he reflected on the strength of their friendship, despite the fact that they never met in person. A selection of Moore's letters to Salt was included in the appendix of the 1992 edition of The Universal Kinship (edited by Charles R. Magel).

Contemporary views

Moore has been recognized as an early, but neglected, advocate for ethical vegetarianism; Rod Preece describes Moore's ethical vegetarian advocacy as "ahead of his time", as it appears to not have had "any direct influence on the American intelligentsia." Preece also highlights Moore, along with Thomas Hardy and Henry S. Salt, as writers before World War I, who connected Darwinian evolution with animal ethics.

Moore's ethical approach has been compared to Albert Schweitzer and Peter Singer, with Moore's views identified as anticipating Singer's analysis of speciesism. Donna L. Davey asserts that: "The recurring themes of Moore's works are today the foundation of the modern animal-rights movement." Animal rights activist Henry Spira cited Moore as an example of a leftist who wasn't uncomfortable about advocating for animal rights.

Simon Brooman and Debbie Legge argue that Moore "correctly predicted that the way in which animals were treated in his time would come to be regarded as purely anthropocentric exercises of human dominion to be replaced, in large part, by a new philosophy which recognises the 'unity and consanguinity' of all organic life." The environmental historian Roderick Nash argues that both Moore and Edward Payson Evans, "deserve more recognition than they have received as the first professional philosophers in the United States to look beyond anthropocentrism."

Criticism

Animal rights author Jon Hochschartner describes Moore's The Universal Kinship as an animal liberationist text, but criticizes his endorsements of social Darwinism and scientific racism, while acknowledging that such views were likely common at the time Moore was writing; Hochschartner draws attention to the fact that the book was endorsed by several notable contemporary progressives. Gary K. Jarvis describes Moore as a critic of social Darwinism, asserting: "Moore argued that social Darwinists derived their beliefs from the worst examples that evolution offered, not the best."

Savage Survivals, has similarly been criticized as an example of scientific racism by the prehistoric archaeologist Robin Dennell. Mark Pittenger argues that Moore's racism was influenced by Herbert Spencer's The Principles of Sociology and that similar views were held by contemporary American socialists.

Selected publications

Articles

• "Meat Not Needed as a Food", Chicago Daily Tribune, Jul. 29, 1895, p. 4
• "The Cost of Rum", Union Signal, Vol. 22, Iss. 24, Jun. 11, 1896
• "The Unconscious Holocaust", Good Health: A Journal of Hygiene, Vol 32, Iss. 2, Feb. 1, 1897, pp. 74–76
• "Why I Am a Vegetarian", Chicago Vegetarian, Vol. 2, Iss. 1, Sept. 1897
• "Clerical Sportsmen", Chicago Vegetarian, Vol. 3, Nov. 1898, pp. 5–6
• "The Psychical Kinship of Man and the Other Animals", The Humane Review, Jul. 1900, p. 121
• "How Vegetarians Observe the Golden Rule", The Vegetarian and Our Fellow Creatures, Aug. 15, 1901, pp. 295–297
• "Our Debt to the Quadruped", The Humane Review, Apr. 1902, p. 32
• "Realization", Herald of the Golden Age, 1903, Vol. 8, p. 119
• "The Foundation of Good Health", Good Health: A Journal of Hygiene, Vol. 39, Iss. 1, Jan. 1, 1904, pp. 6–7
• "Does Man Overestimate Himself?", Herald of the Golden Age, Vol. 11, Iss. 6, Apr. 1907, p. 121
• "The Cost of a Skin", Herald of the Golden Age, Vol. 11, Iss. 7, Jul. 1907
• "Being Struck by Lightning", Cawker City Public Record, Nov. 5, 1908, p. 5
• "Treatment, Real and Ideal, of Animals", Chicago Daily Tribune, Aug. 15, 1909, p. B5
• "Superiority of a Vegetable Diet", The Present Truth, Vol. 25, Iss. 43, Oct. 28, 1909, p. 682
• "Decries Roosevelt Butchery", Worlds Advance Thought and Universal Republic, Vol. 23, Iss. 1, May–Jun. 1909, p. 110
• "Martyrs of Civilisation", The Humane Review, 1909–1910, p. 105
• "Humanitarian in the Schools", The Humane Review, 1909–1910, p. 198
• "Stop Eating Meat and Help Stop the Killing", Santa Cruz Sentinel, Apr. 21, 1910
• "Why Eat Meat?", Signs of the Times, Vol. 37, Iss. 25, Jun. 28, 1910, p. 14
• "Discovering Darwin", Proceedings of the International Anti-Vivisection and Animal Protection congress, held at Washington, D.C. December 8th to 11th, 1913 (1913), pp. 152–158
• "Evolution and Humanitarianism", National Humane Review, Jan. 1913
• "Evidences of Relationship: Man-like Apes", Our Dumb Animals, Vol. 47, Iss. 3, Aug. 1914
• "Evidences of Relationship", The Idaho Republican, Nov. 13, 1914
• "Man's Inhumanity to Beast", Los Angeles Herald, Feb. 23, 1916
• "The Source of Religion", International Socialist Review, Vol. 16, Iss. 12, Jun. 1916
• "Our Neglect of Ethical Culture", The Open Door, Dec. 1916

Books

• Better-World Philosophy: A Sociological Synthesis (Chicago: The Ward Waugh Company, 1899)
• The Whole World Kin: A Study in Threefold Evolution (London: G. Bell & Sons, 1906)
• The Universal Kinship (Chicago: Charles H. Kerr & Co., 1906, Fontwell: Centaur Press, 1992 reissue)
• The New Ethics (London: Ernest Bell, 1907, Chicago: Samuel L. Block, 1909 revised ed.)
• Fermented Beverages: Their Effects on Mankind (London: Harrison and Sons, 1910)
• High-School Ethics: Book I (Chicago: G. Bell & Sons, 1912)
• Ethics and Education (Chicago: G. Bell & Sons, 1912)
• The Law of Biogenesis: Being Two Lessons on the Origin of Human Nature (Chicago: Charles H. Kerr & Co., 1914)
• Savage Survivals (Chicago: Charles H. Kerr & Co., 1916)

Pamphlets

• A Race of Somnambulists (Mount Lebanon, N.Y.: Lebanon Press, 1890)
• Why I Am a Vegetarian: An Address Delivered before the Chicago Vegetarian Society (Chicago: Frances L. Dusenberry, 1895)
• America's Apostasy (Chicago: The Ward Waugh Company, 1899)
• Clerical Sportsmen: A Protest Against the Vacation Pastime of Ministers of the Gospel (Chicago: Chicago Vegetarian)
• The Cost of a Skin (London: Animal Defence and Anti-Vivisection Sociey)
• Humane Teaching in Schools (London: Animals' Friend Society, 1911)
• The Care of Illegitimate Children in Chicago (Chicago: Juvenile Protective Association of Chicago, 1912)
• The Ethics of School Life: A Lesson Given at the Crane Technical High School, Chicago, in Accordance with the Law Requiring the Teaching of Morals in the Public Schools of Illinois (Chicago: G. Bell & Sons, 1912)

Translations

• De universeele verwantschap: een uiteenzetting van de evolutieleer van dier en mensch [The Universal Kinship: An Exposition of the Evolution of Animal and Man] (in Dutch). Translated by Ortt, Felix. 's-Gravenhage: Vereeniging Vrede. 1906. OCLC 65656538.
• Onze voeding in het licht der Nieuwe Ethiek [Our diet in the light of the New Ethics] (in Dutch). Translated by Ortt, Felix. Rotterdam: Nederlandsche Vegetariërsbond. 1909. OCLC 67630560.
• De biogenetische wet: twee lessen over den oorsprong der menschheid [The Law of Biogenesis: Two Lessons on the Origin of Humanity] (in Dutch). Translated by Ortt, Felix. Groningen: H. N. Werkman. 1916. OCLC 1164766368.
• Divlji preostaci [Savage Survivals] (in Croatian). Translated by Cvetkov, T. Chicago: Novi Svije. 1916. OCLC 40139047.
• Zakon biogeneze: prirodoslovna s̆tudija o postanku i razvoju c̆ovjeka [The Law of Biogenesis: A Natural Science Study of the Origin and Development of Man] (in Croatian). Translated by Cvetkov, T. Chicago: Radnic̆ke Straz̆e. 1917. hdl:2027/mdp.39015064570636. OCLC 16617715.

• Zakon biogenezije [The Law of Biogenesis]. Leposlovno-znanstvena knjižnica (in Slovak). Translated by M., J. Chicago: Slovenska narodna podporna jednota. 1920. hdl:2027/nyp.33433001554884. OCLC 438623574.

• Banbutsu no dōkon ichizoku [The Universal Kinship]. Heimin kagaku (in Japanese). Vol. 6. Translated by Ōsugi, Sakae; Sakai, Toshihiko. Tokyo: Yūrakusha. 1908. OCLC 70795108.
• Ningen no shōtai [Human Identity]. Minshū Kagaku Sōsho (in Japanese). Vol. 3. Translated by Sakae, Ōsugi. Tokyo: Santokusha Shoten, Taishō 10. 1921. OCLC 673910220.
• Bunmeijin no yabansei [The Barbarism of Civilized People]. Minshū Kagaku Sōsho (in Japanese). Vol. 4. Translated by Yamakawa, Hitoshi. Tokyo: Santokusha Shoten, Taishō 10. 1921. OCLC 794666044.
• Nikutai to seishin no keisei [Formation of Body and Mind] (in Japanese). Vol. 9. Translated by Kikue, Yamakawa. Tokyo: Santokusha Shoten, Taishō 10. 1923. OCLC 673910353.

• Man xing de yi liu: the story of the race told in simple language [Savage Survivals: The Story of the Race Told in Simple Language] (in Chinese). Translated by Xiaofeng, Li. Shanghai: Bei xin shu ju. 1925. OCLC 956418957.

See also

• List of animal rights advocates

Further reading

• Herringshaw, Thomas William (1914). "Moore, John Howard". Herringshaw's National Library of American Biography. Vol. 4. Chicago: American Publishers' Association. pp. 220. hdl:2027/pst.000020020538.
• Vineburg, Louis S. (August 1916). "Some Personal Reminiscences of Professor J. Howard Moore" (PDF). The International Socialist Review. 17 (2): 104–105.
• Mighetto, L. (March 1, 1988). "Wildlife Protection and the New Humanitarianism". Environmental History Review. 12 (1): 37–49. doi:10.2307/3984376. ISSN 1053-4180.
• Darrow, Clarence S. (1999). "Excerpt from the Address Delivered at the Funeral Service of John Howard Moore" (PDF). Animal Law Section of the State Bar of Michigan. 3 (1): 6.
• Davey, Donna L. (2009). "J. Howard Moore". In Furey, Hester Lee (ed.). Dictionary of Literary Biography. American Radical and Reform Writers: Second Series. Vol. 345. Farmington Hills, Michigan: Gale. pp. 223–230. ISBN 978-0-7876-8163-0. OCLC 241304990. {{cite book}}: External link in |series= (help)
• "Animal Rights: A History J. Howard Moore". Think Differently About Sheep. Retrieved October 21, 2021.
• Keenan, Claudia (2020). "The Anguish of J. Howard Moore". Waking Dreamers, Unexpected American Lives: 1880-1980. Bowker Identifier Services. pp. 126–128. ISBN 978-0-578-68416-1.

External links

• Works by J. Howard Moore at Internet Archive
• Works by J. Howard Moore at Project Gutenberg
• J. Howard Moore at Find a Grave
• J. Howard Moore at Animal Rights Library
• Photograph of J. Howard Moore and his wife Jennie