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and a cultural heritage. He does not get what he had hoped for, namely, a categorical argument for saving the family farm. But this does not seem necessary anyway for reasons noted above. The question of what we ought to do as a nation seems to me to be more complex, however. Preservation of the traditional family farm and rural life will require the outlay of public funds; all are in agreement about that. Decisions about the rightness or wrongness of providing such funds must be made within the context of shrinking economic and natural resources and of other claims for the protection of many different kinds of interests. Some of these interests are based on the prior commitments of the government to serve the population in certain ways, and other interests take the form of claims concerning basic human rights. Family farmers must make their claims about justice within an ongoing social sphere that is populated, for instance, by the inner city poor and homeless, the increasing poverty of our children, high infant mortality, inequity in health care and education, and the continued mistreatment of animals and the environment. It may well be that we should save family farms, but there will be a price to pay in unmet needs of others. Thus, we must have a clearer understanding of the interrelationship of these interests and of how to give them just consideration. I think this precludes categorical conclusions about the fate of the family farm but leaves open the possibility for making good arguments about how our institutions should be arranged to protect the public interest and individual rights. Notwithstanding my reservations noted above, I recommend this book to those who are interested in exploring these issues in some depth. No text or anthology can encompass all views. Most of the essays are clear, well-written, and accessible to even the novice. I have no doubt that as a classroom text it will provoke a large amount of useful debate and enlightenment.

Response: The Rights of Animals and Family Farmers