Animal Quotes - Page 132

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I have been scientifically studying the traits and dispositions of the "lower animals" (so-called,) and contrasting them with the traits and dispositions of man. I find the result profoundly humiliating to me. For it obliges me to renounce my allegiance to the Darwinian theory of the Ascent of Man from the Lower Animals; since it now seems plain to me that that theory ought to be vacated in favor of a new and truer one, this new and truer one to be named the Descent of Man from the Higher Animals.

In the supposedly enlightened eighteenth and nineteenth centuries, parental indifference, child neglect, and raw cruelty appearedamong Europeans of all classes.... In mid-nineteenth- century France, families abandoned their children at the rate of thirty-three thousand a year.... It took sixty years after the criminalization of cruelty to animals for cruelty to children to be made punishable under English law.... Industrialized America added brutalizing child labor to the oppressions of the young.

Yes, Eden was beautiful- and if I had to squeeze through corporeal keyholes to crash it- so be it. (Hasn’t it bothered you, this part of the story, my being there, I mean? What was I doing there? ‘Presume not the ways of God to scan,’ you’ve been told in umpteen variations, ‘the proper study of Mankind is Man.’ Maybe so, but what, excuse me, was the Devil doing in Eden?) I took the forms of animals. I found I could. (That’s generally my reason for doing something, by the way, because I find I can.)

Today's fishing industry supplies land farms with fish as well. Over fifty percent of the fish caught is fed to livestock on factory farms and "regular" farms. It is an ingredient in the enriched "feed meal" fed to livestock. Farm animals, like cows, who by nature are vegans, are routinely force-fed fish as well as the flesh, blood, and manure of other animals. It may take sixteen pounds of grain to make one pound of beef, but it also takes one hundred pounds of fish to make that one pound of beef.

...the program of scientific experimentation that leads you to conclude that animals are imbeciles is profoundly anthropocentric. It values being able to find your way out of a sterile maze, ignoring the fact that if the researcher who designed the maze were to be parachuted into the jungles of Borneo, he or she would be dead of starvation in a week...If I as a human being were told that the standards by which animals are being measured in these experiments are human standards, I would be insulted.

I think I could turn and live with the animals, they are so placid and self contained; I stand and look at them long and long. They do not sweat and whine about their condition; They do not lie awake in the dark and weep for their sins; They do not make me sick discussing their duty to God; Not one is dissatisfied-not one is demented with the mania of owning things; Not one kneels to another, nor his kind that lived thousands of years ago; Not one is responsible or industrious over the whole earth.

I wish my life and decisions to depend upon myself, not on external forces of whatever kind. I wish to be the instrument of my own, not other men's, acts of will. I wish to be the subject, not an object...I wish to be somebody, not nobody; a doer - deciding, not being decided for, slef-directed and not acted upon by external nature or by other men as if I were a thing, or an animal, or a slave incapable of playing a human role, that is, of conceiving goals and policies of my own and realizing them.

The thinking man must oppose all cruel customs no matter how deeply rooted in tradition or surrounded by a halo. We need a boundless ethics which will include the animals also. My life is full of meaning to me. The life around me must be full of significance to it. If I want others to respect my life, then I must respect the other life I see however strange it may be to mine. Ethics in our western world has hitherto been largely limited to the relation of man to man... but that is a limited ethics.

The decay of decency in the modern age, the rebellion against law and good faith, the treatment of human beings as things, as the mere instruments of power and ambition, is without a doubt the consequence of the decay of the belief in man as something more than an animal animated by highly conditioned reflexes and chemical reactions. For, unless man is something more than that, he has no rights that anyone is bound to respect, and there are no limitations upon his conduct which he is bound to obey.

I have ever hated all nations, professions, and communities, and all my love is toward individuals: for instance, I hate the tribe of lawyers, but I love Counsellor Such-a-one, and Judge Such-a-one: so with physicians - I will not speak of my own trade - soldiers, English, Scotch, French, and the rest. But principally I hate and detest that animal called man, although I heartily love John, Peter, Thomas, and so forth. This is the system upon which I have governed myself many years, but do not tell.

Man is the only animal that deals in that atrocity of atrocities War. He is the only one that gathers his brethren about him and goes forth in cold blood and calm pulse to exterminate his kind. He is the only animal that for sordid wages will march out... and help to slaughter strangers of his own species who have done him no harm and with whom he has no quarrel.... And in the intervals between campaigns he washes the blood off his hands and works for the universal brotherhood of man with his mouth.

People who take the risk make a tremendous discovery: The more things you care about, and the more intensely you care, the more alive you are. This capacity for caring can illuminate any relationship: marriage, family, friendships-even the ties of affection that often join humans and animals. Each of us is born with some of it, but whether we let it expand or diminish is largely up to us. To care, you have to surrender the armor of indifference. You have to be willing to act, to make the first move.

Being vegan is easy. Are there social pressures that encourage you to continue to eat, wear, and use animal products? Of course there are. But in a patriarchal, racist, homophobic, and ableist society, there are social pressures to participate and engage in sexism, racism, homophobia, and ableism. At some point, you have to decide who you are and what matters morally to you. And once you decide that you regard victimizing vulnerable nonhumans is not morally acceptable, it is easy to go and stay vegan

What strength belongs to every plant and animal in nature. The tree or the brook has no duplicity, no pretentiousness, no show. It is, with all its might and main, what it is, and makes one and the same impression and effect at all times. All the thoughts of a turtle are turtle's, and of a rabbit, rabbit's. But a man is broken and dissipated by the giddiness of his will; he does not throw himself into his judgments; his genius leads him one way but 't is likely his trade or politics in quite another.

The lower animals, on the other hand, must have their bodily structure modified in order to survive under greatly changed conditions. They must be rendered stronger, or acquire more effective teeth or claws, in order to defend themselves from new enemies; or they must be reduced in size so as to escape detection and danger. When they migrate into a colder climate they must become clothed with thicker fur, or have their constitutions altered. If they fail to be thus modified, they will cease to exist.

What does it mean to be a self-conscious animal? The idea is ludicrous, if it is not monstrous. It means to know that one is food for worms. This is the terror: to have emerged from nothing, to have a name, consiousness of self, deep inner feelings, an excruciating inner yearning for life and self-expression and with all this yet to die. It seems like a hoax, which is why one type of cultural man rebels openly against the idea of God. What kind of deity would crate such a complex and fancy worm food?

One of the things that I have seen change that warms the cockles of my heart is what is happening in the cosmetics industry. For years, they were doing horrible things to animals in the manufacture of cosmetics, and testing of the most barbaric types; today, if you go into a drugstore and go down the [cosmetics] aisle, look at how many of them say no animal testing. I've talked with people who work in the cosmetics departments, and they tell me, Without that, you can't sell them. And that's wonderful!

We are all here on this planet, as it were, as tourists. None of us can live here forever. The longest we might live is a hundred years. So while we are here we should try to have a good heart and to make something positive and useful of our lives. Whether we live just a few years or a whole century, it would be truly regrettable and sad if we were to spend that time aggravating the problems that afflict other people, animals, and the environment. The most important things is to be a good human being.

I've never been in a situation where I had to run for my life, but I've been bitten by a lot of poisonous snakes where it was fairly painful. Pythons of size have a lot of teeth in that mouth, it's a painful bite and those wounds get infected fairly easily. I've got snake wounds from these animals that have lasted quite a while where it'll ache for several days. Having said that, I've been lucky; it's not like I'm looking for trouble with these animals either. It's not an envelope I'm willing to push.

English stupidity is an organism so primitive that it is apparently impossible to kill off. It reminds me of Physarum Polycephalum, the gigantic slime mould recently bred by scientists at Bonn. Bright yellow and about two millimetres thick, this monocellular creature--neither plant nor animal--grew to a size of 10 square yards before the scientists took fright and froze it. It can smell its favourite food, and move towards it at a speed of up to two centimetres an hour. This favourite food is porridge.

It is true, says Liebeg, that thousands have lived without a knowledge of tea and coffee; and daily experience teaches us that, under certain circumstances, they may be dispensed with without disadvantage to the merely animal functions, but it is an error, certainly, to conclude from this that they may be altogether dispensed with in reference to their effects; and It is a question whether, if we had no tea and no coffee, the popular instinct would not seek for and discover the means of replacing them.

Everything we think we know is really only perceived by our senses,' he explains patiently. 'The sounds we hear are just waves in the air; colors are electromagnetic radiation; your sense of taste comes from molecules that match a specific area on your tongue. Hey, if our eyes could access the infrared part of the light spectrum, the sky would be green and trees would be red. Some animals see in completely different ways, so who knows what colors look like to them. Nothing is really how we perceive it.

With enough money and international coordination, we can push incoming asteroids out of Earth's path. We might even be able to bring back extinct animals in the lab. The problem really isn't scientific - it's cultural. We aren't yet able to coordinate ourselves as a global civilization to do something simple like bring food to a famine-stricken region. We can actually use current satellite technologies to predict where famine will strike next, but we can't get food there - usually for political reasons.

Stay positive, joyful, and optimistic in your activism, even in the face of adversity. Understand that most people continue to consume animal products because they are unaware of the hidden cost - animal cruelty - not because they are bad or apathetic. Offer information, support, and resources in a friendly and supportive manner, as few people have begun their journey toward a compassionate lifestyle by being shamed or ridiculed. Turn anger and frustration into motivation to be as effective as possible.

As one grows older, the sense of separateness is slowly reduced. Old people do not live on an ego level. Their concerns are not about their individuality but about the river of life, the family, the community, the nation, people, animals, nature, life. They can die easily if they are assured that life will continue positively, for they feel part of the river again, and soon they will be part of the ocean. When they are very old, they no longer belong to our time and space, but to all time and all space.

It does not, however, seem impossible that by an attention to breed, a certain degree of improvement, similar to that among animals, might take place among men. Whether intellect could be communicated may be a matter of doubt: but size, strength, beauty, complexion, and perhaps even longevity are in a degree transmissible... As the human race could not be improved in this way, without condemning all the bad specimens to celibacy, it is not probable, that an attention to breed should ever become general.

Many things that human words have upset are set at rest again by the silence of animals. Animals move through the world like a caravan of silence. A whole world, that of nature and that of animals, is filled with silence. Nature and animals seem like protuberances of silence. The silence of animals and the silence of nature would not be so great and noble if it were merely a failure of language to materialize. Silence has been entrusted to the animals and to nature as something created for its own sake.

Adriana loved even the rank animal smell of the man's body, her sweat-slicked breasts and belly flattened beneath him, and her arms and legs clutching him as a drowning woman might clutch another person to save her life. Don't don't don't don't leave me. DON'T LEAVE ME. As in animal copulation the frenzy is to be locked together not out of sentiment or choice but physical compulsion. As if bolts of electric current ran through both their bodies and would only release them from each other when it ceased.

If the World War [I] demonstrated anything it was that government ownership is fraught with the gravest dangers and usually leads to disaster. Take Britain. The two problems which have caused the greatest trouble since the war ended have been transportation and coal. The government seized both industries when the war broke out. It got them into such a hopeless mess that it does not know how to turn [In] coal; the government now realizes, it took hold of the tail of a wild animal and is afraid to let go.

Recently I stood in the desert, far out side of L. A., and watched the sun set on a circus tent from 1930. Every where stood animals: elephants, tigers that should be loaded into a steam train. 300 extras in costumes raced around, the modern world had disappeared totally. Although that was totally fake, it still happened directly before my eyes! That was my perfect day. I would be gladly experience that every day. It happens continually to me: It calls itself work. That is wonderful and more than enough.

We felt the imprisonment of being a girl, the way it made your mind active and dreamy, and how you ended up knowing which colors went together. We knew that the girls were our twins, that we all existed in space like animals with identical skins, and that they knew everything about us though we couldn’t fathom them at all. We knew, finally, that the girls were really women in disguise, that they understood love and even death, and that our job was merely to create the noise that seemed to fascinate them.

There are many other (besides testosterone) behaviour-eliciting hormones fundamental for humen well-being, including estrogen and progesterone in females. The fact that complex behavioural patterns can be triggered by a tiny concentration of moleculas coursing through the bloodstream, and that different animals of the same species generate different amounts of these hormones, is something worth thinking about when it's time to judge such matters as free will, individual responsibility, and law and order.

I split the omelet between the plates and stopped when Curran's arms closed about me. He pulled me against him, pressing my back against his chest. I heard him inhale my scent. His lips grazed my temple. Here we were, alone, in my kitchen, holding each other while breakfast cooled on the table. This was some sort of alternate universe, with a different Kate, who wasn't hunted like a wild animal and who could have these sorts of things. "What's up?" I asked softly. "Just making sure you know you're caught.

One of the anomalies of modern ecology is the creation of two groups, each of which seems barely aware of the existence of the other. The one studies the human community, almost as if it were a separate entity, and calls its findings sociology, economics and history. The other studies the plant and animal community and comfortably relegates the hodge-podge of politics to the liberal arts. The inevitable fusion of these two lines of thought will, perhaps, constitute the outstanding advance of this century.

When I was 9 or 10 years old, my dad took me over to a neighboring farm to help get stuff for the meal. The farmer, Vic, told me to look at all the turkeys and pick one out. I saw a cute one with a silly walk and cried, 'Him!' Before my pointing finger had even dropped to my side, Vic had grabbed the turkey by the neck and slit [the animal's] throat. Blood and feathers went flying. I had sentenced that turkey to death! Up until then, I didn't know where meat came from—and I've been a vegetarian ever since.

Fast food may appear to be cheap food and, in the literal sense it often is, but that is because huge social and environmental costs are being excluded from the calculations. Any analysis of the real cost would have to look at such things as the rise in food-borne illnesses, the advent of new pathogens, antibiotic resistance from the overuse of drugs in animal feed, extensive water pollution from intensive agricultural systems and many other factors. These costs are not reflected in the price of fast food.

Luxury cruises were designed to make something unbearable (a two week transatlantic crossing) seem bearable. There's no need to do it now, there are planes. You wouldn't take a vacation where you ride on a stage coach for two months but there's all-you-can-eat shrimp. You wouldn't take a vacation where you had an old-timey appendectomy without anesthesia while steel drums play. You might take a vacation while riding on a camel for two days IF they gave you those little animal towels wearing your sunglasses.

There are three things that are the motives of choice and three that are the motives of avoidance; namely, the noble, the expedient, and the pleasant, and their opposites, the base, the harmful, and the painful. Now in respect of all these the good man is likely to go right and the bad to go wrong, but especially in respect of pleasure; for pleasure is common to man with the lower animals, and also it is a concomitant of all the objects of choice, since both the noble and the expedient appear to us pleasant.

Men swagger around calling themselves "cattlemen" but abuse their grass like a rapist. And abuse their cattle with concrete fecal feedlots without any regards to rumen function. Vegetable growers plow thousands of acres, planting monocrops of annuals in a never-ending tillage routine that totally annihilates carbon wealth. Why? Why are we so enamored of things that destroy carbon and disrespect the animals under our care? Grass. Lowly grass. It just gets no respect. And yet it is the lifeblood of the planet.

Memory is therefore, neither Perception nor Conception, but a state or affection of one of these, conditioned by lapse of time. As already observed, there is no such thing as memory of the present while present, for the present is object only of perception, and the future, of expectation, but the object of memory is the past. All memory, therefore, implies a time elapsed; consequently only those animals which perceive time remember, and the organ whereby they perceive time is also that whereby they remember.

Man is the only animal who does not feel at home in nature, who can feel evicted from paradise, the only animal for whom his own existence is a problem that he has to solve and from which he cannot escape. He cannot go back to the prehuman state of harmony with nature, and he does not know where he will arrive if he goes forward. Man's existential contradiction results in a state of constant disequilibrium. This disequilibrium distinguishes him from the animal, which lives, as it were, in harmony with nature.

People say what distinguishes us from the animals is that we think. Well, then why the hell don't we extend some compassion to those under tremendous duress? There's this whole idea that you work really hard so you can deaden your soul to the universe and enjoy yourself only in ways the Sierra Club will let you. But what about enjoying yourself by getting into the whole melee of poverty and racism and violence and murder and drug addiction? Get in there, roll up your sleeves, and do something! Nobody does it.

An author describing the methods of intensive farming, or the excesses of sport hunting, or even the harsher uses of animals in science writes with confidence that most readers will share his sense of concern and indignation. Sounding the call to action-convincing people that change is not only necessary, but actually possible-is more problematic. In protecting animals from cruelty, it is always just one step from the mainstream to the fringe. To condemn the wrong is obvious, to suggest its abolition radical.

I am a man, and men are animals who tell stories. This is a gift from God, who spoke our species into being, but left the end of our story untold. That mystery is troubling to us. How could it be otherwise? Without the final part, we think, how are we to make sense of all that went before: which is to say, our lives? So we make stories of our own, in fevered and envious imitation of our Maker, hoping that we'll tell, by chance, what God left untold. And finishing our tale, come to understand why we were born.

The first joke I got on the air I remember clearly. Dennis McNicholas and Robert Carlock wrote a sketch where they were evacuating the Titanic, and the last two guys on the entire ship were the two black guys, Samuel L. Jackson and Tracy Morgan. So Will Ferrell was running back and forth, saying, "All first-class passengers get in the lifeboat. All second-class passengers and third-class passengers get in the lifeboat. Let's get all the animals in the lifeboat. Let's put all the empty luggage in the lifeboat."

There is no doubt, that man is not built to be a carnivorous animal. What a sweet, pleasing and innocent sight is the spectacle of a table served that way and what a difference to a make up of fuming animal meat, slaughtered and dead! Man in no way has the constitution of a carnivorous being. Hunt and voracity are unnatural to him. Man has neither the sharp pointed teeth or claws to slaughter his prey. On the contrary his hands are made to pick fruits, berries and vegetables and teeth appropriate to chew them.

Since my first discussions of ecological problems with Professor John Day around 1950 and since reading Konrad Lorenz's "King Solomon's Ring," I have become increasingly interested in the study of animals for what they might teach us about man, and the study of man as an animal. I have become increasingly disenchanted with what the thinkers of the so-called Age of Enlightenment tell us about the nature of man, and with what the formal religions and doctrinaire political theorists tell us about the same subject.

The earliest signs of living things, announcing as they do a high complexity of organization, entirely exclude the hypothesis of a transmutation from lower to higher grades of being. The first fiat of Creation which went forth, doubtlessly ensured the perfect adaptation of animals to the surrounding media; and thus, whilst the geologist recognizes a beginning, he can see in the innumerable facts of the eye of the earliest crustacean, the same evidences of Omniscience as in the completion of the vertebrate form.

It has been an obsession of human beings to create a hierarchy that places the human species on top and lumps all the "other animals" together beneath us. The resulting "speciesism" allows us to look upon animals as less deserving of all manner of rights and considerations than humans. To support this lower status, humans have argued that animals act instinctually; don't have souls; don't feel physical pain like we do; and lack self-consciousness, cognitive intelligence, emotional feelings, morality, and ethics.

Man had in the beginning no power of analysis or synthesis approaching that of the spider, or even of the honey-bee; he had acute sensibility to the higher forces. Fire taught him secrets that no other animal could learn; running water probably taught him even more, especially in his first lessons of mechanics; the animals helped to educate him, trusting themselves into his hands merely for the sake of their food, and carrying his burdens or supplying his clothing; the grasses and grains were academies of study.

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