Kol Yisrael Areivim ~ כל ישראל ערבים We are All Connected

What about other human beings?

Rabbi Moshe Alshikh on Torah, Deuteronomy 29:9:4
It can further be explained along these lines that when the Torah says, kol ish yisrael, kol refers to all of the aspects that constitute ish yisrael, the "person of Israel" which functions when all of the component parts are righteous. Thus Israel is referred to as "one nation" and "one soul", and the seventy souls who come down to Egypt are the root of the holiness which is the complete unity of the whole nation. So all of Israel is intertwined with each other, and each person is considered like one piece of a complete body, and all of the groups are like systems within the body, and all of their souls are like one soul which brings them all to life together. Furthermore, because of the unity of heart of the nation, the soul within it will be holy because it rests within a singular organism. This is the ultimate [spiritual] desire: this body will serve as the sanctuary of God, that the people themselves will be the Mikdash (Sanctuary), rather than the city and the building.

Pidyon shvuyim (The Redemption of Captives): How Far Should Israel Go in Order to Redeem Captives from Terrorist Organizations? Rabbi David Golinkin 14/10/2003
Anyone who surveys this topic historically is struck by the fact that many thousands of Jews were captured and held for ransom throughout Jewish history and that Jewish communities went to extraordinary lengths to redeem captives.

Indeed, the Talmud (Bava Batra 8b) calls pidyon shvuyim a “mitzvah rabbah” (= great mitzvah) and says that captivity is worse than starvation and death. Maimonides rules that he who ignores ransoming a captive is guilty of transgressing commandments such as “you shall not harden your heart” (Deut. 15:7); “you shall not stand idly by the blood of your brother” (Lev. 19:16); and “you shall love your neighbor as yourself” (Lev. 19:18) (Maimonides, Laws of Gifts to the Poor 8:10 = Shulhan Arukh, Yoreh Deah 252:2). And one who delays in ransoming a captive, is considered like a murderer (Yoreh Deah 252:3). Indeed, Maimonides himself wrote letters exhorting his fellow Jews to redeem captives and collected money for pidyon shvuyim.
But there is one major exception, as explained in the Mishnah (Gittin 4:6 = Bavli Gittin 45a): "One does not ransom captives for more than their value because of Tikkun Olam (literally: “fixing the world”; for the good order of the world; as a precaution for the general good) and one does not help captives escape because of Tikkun Olam." This Mishnah was codified by the standard codes of Jewish law.
The Babylonian Talmud (ibid.) gives two different explanations for this rabbinic enactment:
A) “because of the [financial] burden on the community”;
B) “so that they [=the robbers] should not seize more captives” i.e. paying a high ransom for captives will encourage kidnappers to kidnap more Jews and demand still higher ransoms.
The Talmud does not decide which explanation is correct, so halakhic authorities throughout the ages stressed one or the other, leading to different conclusions.

Convenience, price and packaging have become the driving forces behind the American diet. But what is the true cost of our day-to-day food choices?
Peter Singer: You [should] judge actions as right or wrong in accordance with whether they have good consequences. So you try to do what will have the best consequences for all of those affected. When it comes to food it means that obviously you look not only at whether you enjoy what you’re eating but also what you’re contributing to and supporting with your food purchases. That’s of particular concern where you’re contributing to or supporting a system that abuses animals, that damages the environment, that’s harmful to workers, and so on. I think a lot of the food produced in America, particularly factory farmed or intensively farmed animal products, is in that category.
...I don’t think eating ethically, particularly from a utilitarian point of view, is a matter of saying, “Here’s this strict law that I have to do everything possible [to] comply with.” I think we can be ethically conscientious and recognize that sometimes there are going to be compromises. Sometimes it’s going to be very difficult, very inconvenient, to get the best choice, so we’ll settle for something else. https://www.motherjones.com/politics/2006/05/chew-right-thing