J. Howard Moore

J. Howard Moore
Moore c. 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, U.S. 39°23′48″N 98°21′28″W / 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 and ethical vegetarianism advocacy
Notable work	Why I Am a Vegetarian (1895) The Universal Kinship (1906) The New Ethics (1907)
Spouse	Louise Jesse "Jennie" Darrow ​ ​ (m. 1899)​
Relatives	Clarence Darrow (brother-in-law)
Signature

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 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 subjects 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, which 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 rest 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. In response to the passing of a law in Illinois prescribing the teaching of morals in public schools, Moore published supporting education material, in the form of two books and a pamphlet. 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.

John Howard Moore was born on December 4, 1862, near Rockville, Indiana.^{[1][note 1]} He was the eldest of the six children of William A. Moore and Mary Moore (née Barger).^[3]: 224 When Moore was six months old, his family moved to Linden, Missouri.^[1] Over the next 30 years, the family moved between Kansas, Missouri and Iowa.^[4]

Moore had a Christian upbringing, which instilled in him the belief that humans were created by God to have dominion over the Earth and its inhabitants. Growing up on a farm, Moore enjoyed hunting, a pastime shared by those around him. He later reflected that he and his community viewed animals as existing for whatever purposes they deemed appropriate.^[3]: 224

Moore studied at High Bank school in Linden until the age of 17, then attended a college in Rock Port, Missouri, for one year.^[1] He subsequently studied at Oskaloosa College in Iowa from 1880 to 1884,^[3]: 224 but did not graduate.^[5]: 117 Moore continued his education at Drake University. His study of science introduced him to Darwin's theory of evolution, leading him to reject Christianity in favor of an ethic based on Darwin's theory, which recognized the intrinsic value of animals independent of their value to humans.^[3]: 224 Additionally, Moore studied law under C. H. Hawkins in Cawker City, Kansas.^[1]

In 1884, Moore was appointed as an examiner for the Board of Teachers in Mitchell County, Kansas.^[6] In 1886, he ran for a seat in the United States House of Representatives but finished last out of five candidates.^[4] During this period, he adopted vegetarianism for ethical reasons.^[3]: 224

In 1889, Moore was employed by the National Lecture Bureau, earning the nickname "silver tongue of Kansas" for his eloquent speeches. He was also described as a "youthful Luther" and was celebrated for both his oratory and singing voice.^[7] In the summer of 1890, he studied voice culture in singing and speaking at the Chautauqua Institution in Chautauqua, New York.^[8] From 1890 to 1893, Moore delivered lectures in Kansas, Missouri, and Iowa.^[3]: 224 He also gave lectures on behalf of the Woman's Christian Temperance Union.^[9]

In 1890, Moore published his first pamphlet, A Race of Somnambulists, criticizing what he saw as humanity’s barbaric treatment of animals for food, sport, and fashion. He described Thanksgiving as a day of gluttony and merciless killing, unparalleled in cruelty. Despite this, Moore expressed hope for a future where people recognize the malevolence of these customs and treat animals kindly. He envisioned a societal and moral evolution that extends the same sympathy and fraternity that ended slavery and is now advancing women’s rights to the humane treatment of animals.^[3]: 224

During this period, he lived on a farm south of Cawker City and worked as a reporter for The Beloit Daily Call, submitting rural correspondence about local events.^[10]

In 1894, Moore started at the University of Chicago with advanced academic standing.^[4] He graduated in April 1896,^[5]: 117 earning an A.B. degree in zoology.^[11] While studying there, he became a socialist and served as vice president of the university's Prohibition Club.^[3]: 224 He also co-founded the Vegetarian Eating Club at the university,^[12] serving as president in 1895 and the following year as purveyor.^{[note 2][3]: 224}

In 1895, he won first honors in the prohibitions club's annual oratory contest with his speech "The Scourge of the Republic". That April, he represented the university at the state prohibition contest in Wheaton, Illinois, where he also secured first place.^[3]: 225 He continued his success by winning first honors at the national contest in Cleveland.^[14] A newspaper profile described Moore as a passionate supporter of women's suffrage, noting his curly hair and soulful eyes.^[3]: 225

Moore was an influential member of the Chicago Vegetarian Society and the Humanitarian League, a British radical advocacy group. He modeled the Society as an American version of the League.^[11]

In 1895, Moore addressed the Society with a speech later published as Why I Am a Vegetarian and serialized in the Chicago Vegetarian, the Society's journal, in 1897. He argued for universal solidarity among sentient beings, explaining his refusal to eat meat as, "I never want happiness that gives another pain". Acknowledging the challenge of changing minds in a single lecture, he described the horror he felt towards the "barbarous, blood-sucking practices" of meat consumption, linking it to broader exploitation where some beings' interests are sacrificed for others' convenience. He urged ethical treatment for all beings and adoption of universal courtesy and love, with favorable reviews appearing in The Phrenological Journal of Science and Health in 1899 and 1900.^[3]: 225

In 1898, Moore was given a full-page column in the Chicago Vegetarian, greatly expanding his influence. This platform allowed him to share his ideas regularly, significantly shaping the society's message and growth.^[5]: 119

After graduating from the University of Chicago in 1896, Moore accepted the chair of sociology at Wisconsin State University,^[15] lecturing on the topic of social progress, before continuing to teach at the university.^[4]

In 1898, Moore started teaching ethics and zoology at Crane Technical High School, a position he retained for the remainder of his life.^[3]: 225 He also taught at other schools in Chicago, including Calumet High School and Hyde Park High School.^[16] In 1908, Moore taught courses on elementary zoology, physiographic ecology and the evolution of domestic animals at the University of Chicago for three quarters.^[4]

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.^{[3]: 228–229}

In February 1912, a meeting of the Schoolmasters' Club of Chicago, of which Moore was a member, was disrupted because they did not agree with his views; Moore responded: "I am a radical and a socialist, but I do not allow my radicalism nor my socialism to enter into my teachings."^[6]

Moore opposed the Chicago Board of Education's move to stop teaching sex hygiene, between 1913 and 1914. He wrote a letter to the board in favor of teaching the topic.^[3]: 229 In January 1914, Moore gave a speech on the topic in Chicago, at Hull House.^[17] The Board later dropped the change.^[3]: 229

In 1899, Moore published his first book, Better-World Philosophy, to mixed reviews. In the book, he expressed a longing to change how humans perceive the world and his view that all beings are interconnected. Moore argued that sentience is a requirement for ethics and that because non-human animals have this capacity, ethical consideration should be extended to them.^[3]: 225 The book was endorsed by Lester F. Ward and David S. Jordan.^[18] It also brought Moore to the attention of Henry S. Salt, the founder of the Humanitarian League, and author of Animals' Rights Considered in Relation to Social Progress, who wrote a favorable review of the book. Sustained efforts were made by the League and its allies, including the publisher G. Bell & Sons and The Animals' Friend, to promote and distribute Moore's works in Britain.^[19] Following the review, Salt began a correspondence with Moore that developed into a strong friendship.^[3]: 225

Moore published The Universal Kinship in 1906. In the book, he explored the physical, psychical and ethical relationship between humans and other animals, advocating for a profound change in how humans perceive and interact with animals.^[3]: 226 It emphasized that ethical treatment of animals was not just a moral duty but a crucial aspect of human ethical evolution. He argued that true progress in human civilization could only be achieved when humans extended their ethical considerations to all sentient beings, embodying the Golden Rule.^{[3]: 223–224}

The book received several favourable reviews.^[3]: 226 It was endorsed by Mark Twain, Jack London,^[20] Eugene V. Debs,^[21] and Mona Caird.^[19] Henry S. Salt, later described the book as the "best ever written in the humanitarian cause."^[22] Salt and Moore worked together to popularize Moore's doctrine within the humane movement; this was largely unsuccessful.^[23]

In 1907, Moore published, to acclaim, The New Ethics, in which he explored the expansion of ethics based on the biological implications of Darwin's theory of evolution. Moore accepted the challenge of changing anthropocentric perceptions, arguing that while such views have developed over the course of generations, both individuals and societies are in a state of constant growth and evolution. He expressed confidence that humans would evolve past their current stage of selfishness.^[3]: 227

In 1912, Moore published Ethics and Education, 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.^[3]: 228

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.^{[3]: 228–229}

Moore also published a pamphlet titled The Ethics of School Life, which was based on a lesson that Moore gave to high-school students.^[3]: 223

In 1914, Moore published The Law of Biogenesis: Being Two Lessons on the Origin of Human Nature, which consisted of lectures developed for lessons at Crane Technical High School, describing the mental and physical features of biogenesis—the process of how beings repeat the evolutionary development of their ancestors.^[3]: 229

Moore published Savage Survivals in 1916, a compilation of his lectures delivered at Crane Technical High School. Made-up of five sections covering the evolution and survival of domesticated animals, the savage ancestry of humans and an analysis from an ethical perspective of those surviving traits in humans considered to be civilized.^[3]: 229

Moore also authored articles and pamphlets for humane organizations and journals,^[23] including the Humanitarian League, Millennium Guild, Massachusetts SPCA, American Anti-Vivisection Society, and American Humane Association.^[11] Moore additionally wrote in support of the temperance movement,^[24] and humane education.^[3]: 223

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.^[3]: 321 He asserted that the United States had abandoned its foundational principles of liberty and justice, likening American soldiers in the Philippines to British redcoats during the American Revolution. He argued that the U.S. government’s actions were hypocritical and tyrannical, replacing Spanish oppression with a worse form of imperialism. Moore called for a resurgence of true patriotism rooted in justice and humanity, decrying the moral decline and urging Americans to resist imperialistic tendencies and uphold the nation’s original democratic ideals.^[25]

In 1908, he denounced Theodore Roosevelt and his hunting expedition to Africa in an article entitled "Decries Roosevelt Butchery"^[3]: 228 describing him as having "done more in the last six months to dehumanise mankind than all the humane societies can do to counteract it in years."^[26]

In June 1916, Moore published an article critical of religion in the International Socialist Review, entitled "The Source of Religion", describing it as "an anachronism today, with our science and understanding".^[27] The article provoked significant discussion.^[6] Moore's last book, The Life of Napoleon, was finished, but never published.^[28]

Moore developed his oratory skills throughout his career as a teacher and public speaker. He frequently gave speeches, which were often printed and distributed as pamphlets or handed out for free. Moore discussed a variety of topics, including, the advantages of vegetarianism, the cruelty involved in wearing fur, the merits of socialist candidates, and issues related to animal rights, ethics, women’s suffrage, hunting, war, and alcohol consumption. His dedication to these causes enhanced his eloquence, and he became known for his dramatic rhetorical style, which attracted significant attention.^{[3]: 223–224}

In November 1906, Moore's speech "The Cost of a Skin" sparked controversy at the American Humane Association's convention. In the speech, Moore denounced wearing fur and feathers for fashion as "conscienceless and inhumane". The audience reaction was mixed, with some applauding enthusiastically and others remaining silent; two women left the room before the speech was finished. The speech was later published as a chapter in The New Ethics (1907) and as a pamphlet by the Animals' Friend Society of London.^{[3]: 226–227}

On October 25, 1908, Moore addressed the Young People's Socialist League to endorse Eugene V. Debs for the U.S. presidency as the Socialist Party candidate. The Chicago Daily Tribune reported that Moore asserted Debs would target wealthy individuals for imprisonment rather than the usual victims who were populating prisons. Moore argued that young people represented the greatest potential for advancing socialism and noted that university students were particularly open to socialist teachings.^[3]: 227

In 1913, Moore delivered a speech at the International Anti-vivisection and Animal protection Congress, held in Washington D.C. 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.^[3]: 229

Moore wrote to his friend Henry S. Salt on 25 March 1911 about his experience of depression and a breakdown from overwork. He told Salt that the books he had written might not result in much, but that he felt he put a lot of effort into producing them.^[3]: 228

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.^[6] He had visited the island regularly to observe and study birds.^[16] Moore had struggled for many years with a long illness and chronic pain from an abdominal operation, in 1911, for gallstones.^[6][16] He had also expressed continuing despondency at human indifference towards the suffering of their fellow animals.^[23][29] In a suicide note found on his body by a police officer,^[6] he had written to his wife:^[3]: 230

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.^{[note 3]} O, Tess,^{[note 4]} forgive me. O, forgive me, please!

Moore's death was ruled a suicide, due to a "temporary fit of insanity".^[3]: 230 His grief-stricken wife requested that Moore's body be cremated and his ashes sent to Mobile County, Alabama, to be buried in the land which Moore owned.^[28] His brother-in-law, Clarence Darrow, who was devastated by Moore's death,^[30] delivered a eulogy at his funeral, describing him as a "dead dreamer" who had died while "suffering under a temporary fit of sanity";^[31] the eulogy was later published.^[32] Moore's remains were returned to his old home near Cawker City, and he was buried in Excelsior Cemetery, Mitchell County, Kansas.^[6]

In 1885, Moore was struck by lightning, receiving burns to his arm and chest and temporarily losing his sight and capacity for speech. He recovered after six days of bed rest.^[6] For the rest of his life, Moore suffered from severe headaches as a result of the injury.^[1]

Moore married Louise Jesse "Jennie" Darrow on January 21, 1899, in Racine, Wisconsin.^[33] She was the sister of renowned lawyer Clarence Darrow, and worked as a school teacher.^{[note 5]} She was also a fellow advocate for animal rights and vegetarianism.^[35] Both Moore and his wife were admirers of the character Tess from Thomas Hardy's Tess of the D'Urbervilles. He used the name Tess as a pet name for his wife.^[6] Moore was also an enthusiast of the works of Alexandre Dumas, which he first encountered at the Cawker City library.^[6]

Moore was a close friend of May Walden Kerr, the wife of Charles H. Kerr—the publisher of many of Moore's books. Following the Kerr's divorce in 1904, Moore and Walden continued their correspondence and from time to time Moore and his wife vacationed with Walden and her daughter.^[3]: 226

Moore's philosophy was deeply rooted in the belief that humanity needed to undergo significant ethical evolution. He argued that although humans had made remarkable physical advancements, they remained stunted in their ethical development, particularly in their treatment of animals. Moore believed that humans failed to recognize the intrinsic value of animals, viewing them primarily as resources for human use rather than as beings deserving of kindness and ethical consideration. This ethical deficiency in human society was a source of profound despair for Moore and ultimately contributed to his tragic decision to take his own life.^{[3]: 223–224}

Central to Moore's philosophy was the application of the Golden Rule—treating others as one would wish to be treated—to all sentient beings. He envisioned a future where humanity would progress ethically, paralleling their physical evolution. He believed that one day, humans would come to understand the moral imperative to treat animals with kindness and respect, not as mere commodities. This ethical awakening would signify a major milestone in human evolution, reflecting a deep, universal kinship among all living beings.^{[3]: 223–224}

An obituary published soon after Moore's death, in the Chicago Tribune, labelled Moore a misanthrope.^[34] The obituary in the Humanitarian League's journal The Humanitarian, described Moore as "one of the most devoted and distinguished humanitarians with whom the League has had the honor of being connected."^[38] Louis S. Vineburg, who encountered Moore in early 1910 at a Young People's Socialist League lecture, later published a personal recollection in the International Socialist Review.^[3]: 230

Henry S. Salt, Moore's long-time friend, felt that Moore had good reason for his suicide and was scornful of how timidly his death was covered in the majority of English animal advocacy journals.^[37] 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.^[22] 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).^[22]

Jack London, who had endorsed The Universal Kinship, and in his personal copy of the book marked the passage: "All beings are ends; no creatures are means. All beings have not equal rights, neither have all men; but all have rights",^[39] was greatly moved by Moore's death, writing at the head of a printed copy of Darrow's eulogy for Moore's funeral: "Disappointment like what made Wayland (Appeal to Reason) kill himself and many like me resign."^[40]

Due to the promotion and dissemination efforts of the Humanitarian League, G. Bell & Sons and The Animals Friend, Moore's views were generally more widely accepted and readily embraced in Britain compared to the United States.^[19]

Following Moore's death, various radical publications, including those of the Industrial Workers of the World, began to feature excerpts from his works, particularly Savage Survivals. Shortly thereafter, Savage Survivals and Law of Biogenesis were translated into Croatian, and later, Savage Survivals was translated into Chinese.^[3]: 230

Moore has been acknowledged as an early advocate for ethical vegetarianism, though his contributions have often been overlooked.^[41][42] Rod Preece described Moore's ethical vegetarian advocacy as "ahead of his time", as it appears to not have had "any direct influence on the American intelligentsia."^[43] He also highlighted Moore, along with Thomas Hardy and Henry S. Salt, as writers before World War I, who connected Darwinian evolution with animal ethics.^[44]

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.^[42] Donna L. Davey asserts that: "The recurring themes of Moore's works are today the foundation of the modern animal-rights movement."^[3]: 230 James J. Copp describes Moore as "one of the leading activists in the ethical treatment of animals in the early twentieth century."^[45] Bernard Unti argues that Moore's The Universal Kinship sets him apart as the "first American intellectual in the realm of animal rights."^[46] Animal rights activist Henry Spira cited Moore as an example of a leftist who wasn't uncomfortable about advocating for animal rights.^[47]

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."^[48] 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."^[49]: 122

Gary K. 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.^{[5]: 341–342} Jarvis also challenges the labelling of Moore as a misanthrope, arguing that Moore's criticism of anthropocentrism and Western civilization for promoting it was incorrectly perceived as misanthropic.^[5]: 121

Selections of Moore's works were included in Jon Wynne-Tyson's 1985 book, The Extended Circle: A Dictionary of Humane Thought.^[50] Mark Gold cited Moore and Henry S. Salt as the two main inspirations for his 1995 book, Animal Rights: Extending the Circle of Compassion.^[51]

Moore's last published book, Savage Survivals, has been criticized as an example of scientific racism by the prehistoric archaeologist Robin Dennell.^[52] 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.^[53] 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."^[5]: 208

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• Better-World Philosophy: A Sociological Synthesis. Chicago: The Ward Waugh Company. 1899. OCLC 5340920.
• Fermented Beverages: Their Effects on Mankind. London: Harrison and Sons. 1900. OCLC 1117891376.
• Bell, Ernest, ed. (1906). The Whole World Kin: A Study in Threefold Evolution. London: G. Bell & Sons. OCLC 752821941.
• The Universal Kinship. Chicago: Charles H. Kerr & Co. 1906. OCLC 3704446.
• The New Ethics. London: Ernest Bell. 1907. OCLC 562001556.
• High School Ethics: Book One. London: G. Bell & Sons. 1912. hdl:2027/uc1.$b297002. OCLC 820734455.
• Ethics and Education. London: G. Bell & Sons. 1912. OCLC 919898381.
• The Law of Biogenesis: Being Two Lessons on the Origin of Human Nature. Chicago: Charles H. Kerr & Co. 1914. OCLC 1019536598.
• Savage Survivals. Chicago: Charles H. Kerr & Co. 1916. OCLC 7391868045.

• 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)^[54]
• The Cost of a Skin (London: Animal Defence and Anti-Vivisection Society)
• The Logic of Humanitarianism^[55]
• 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 (London: G. Bell & Sons, 1912)

• 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]. Law of biogenesis.Serbo-Croatian (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.

• List of animal rights advocates

• Moore, J. Howard (September 15, 1895). "The Vegetarian Eating Club, of Chicago University". The Vegetarian. 1 (3): 42–44.
• Vineburg, Louis S. (August 1916). "Some Personal Reminiscences of Professor J. Howard Moore". The International Socialist Review. 17 (2): 104–105.
• McCabe, Joseph (1920). "Moore, John Howard". A Biographical Dictionary of Modern Rationalists. London: Watts & Co. p. 528.
• 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. JSTOR 3984376. S2CID 156015023.
• 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.
• Novak, Greg (2004). Toward a comprehensive environmental ethic (PhD thesis). Northern Illinois University.
• 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.
• "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.

• Works by J. Howard Moore at Project Gutenberg
• Works by or about J. Howard Moore at Internet Archive
• J. Howard Moore at Find a Grave
• J. Howard Moore at Animal Rights Library
• Letters to and from J. Howard Moore at The Clarence Darrow Digital Collection
• Photograph of J. Howard Moore and his wife Jennie
• Archives of the Chicago Vegetarian