If all this were true, then where is the "enigma?" If violence against nonhuman animals only "looks gory and disturbing," and if it is simply a matter of our own "discomfort," then the author has already settled the case. There would be no enigma. There would only be confusion and anthropomorphic projection.
The major flaw in "The Enigma of Animal Suffering," however, is the writer's reliance on the very mode of analogizing he seems to be arguing against. This happens in at least four instances:
The recourse to these four analogies tacitly endorsed by the author, which are in turn employed to argue against the use of human-animal analogies, is an irrecoverable flaw in thought. Instead of doing away with analogy all-together (should that even be possible), it would be better to understand where and when it might be constructive in thinking ethically.
We might simply envision a Venn diagram of human and nonhuman animal capacities converging at some geometrical area, which would certainly be big enough for us to make ethical claims for protecting them both (and yes, even for making analogies). In fact, recognizing human-animal homology or analogy works well in forging ethical claims and communities between human and nonhuman animals. This recognition of human-animal affinity might lead to a community of species that neither upkeeps the strict humanist separation between human and nonhuman animals, nor collapses the human with the nonhuman animal (nor nonhuman with nonhuman, for that matter, as the plural "animals" does so blindly), which would only lead to the justification of violence towards both. Instead, such a community of species would maintain difference while never losing sight of the existential overlaps in sentient being that form the very basis for ethics, community, and ecology. After all, we humans are mammals with similar capacities for breathing bad air, suffering harm, fearing death, recognizing and protecting our young at all costs, and so on.