Animal rights activists

"How fleeting the sorrows of youth, how slight the foundations on which the young build towers of despair"

"There is no language that love does not speak"

"The world needs divine power in every human being the recognition of which is the secret to all success and happiness"

"Oh you who read some song I have sung What know you of the soul from whence it sprung"

"It is impossible to pursue a successful literary career and follow the advice of all one's 'best friends'. I feel compelled to follow the light which my own intellect & judgement cast upon my way, rather than any one of the many conflicting rays which other minds would lend me."

"Laugh, and the world laughs with you; Weep, and you weep alone. For this brave old earth must borrow its mirth, But has trouble enough of its own. Sing, and the hills will answer; Sigh, it is lost on the air. The echoes bound to a joyful sound, But shrink from voicing care."

"Rejoice, and men will seek you; Grieve, and they turn and go. They want full measure of all your pleasure, But they do not need your woe. Be glad, and your friends are many; Be sad, and you lose them all. There are none to decline your nectared wine, But alone you must drink life's gall."

"There is room in the halls of pleasure For a long and lordly train, But one by one we must all file on Through the narrow aisles of pain."

"Here, on this side of the grave, Here, should we labor and love."

"So many gods, so many creeds; So many paths that wind and wind, While just the art of being kind Is all the sad world needs."

"You never can tell when you do an act Just what the result will be; But with every deed you are sowing a seed, Though the harvest you may not see. Each kindly act is an acorn dropped In God's productive soil; You may not know, yet the tree shall grow And shelter the brows that toil.You never can tell what your thoughts will do In bringing you hate or love; For thoughts are things, and their airy wings Are swifter than carrier doves. They follow the law of the universe — Each thing must create its kind; And they speed o'er the track to bring you back Whatever went out from your mind."

"I'm no reformer; for I see more light Than darkness in the world; mine eyes are quick To catch the first dim radiance of the dawn, And slow to note the cloud that threatens storm."

"I find a rapture linked with each despair, Well worth the price of anguish. I detect More good than evil in humanity. Love lights more fires than hate extinguishes, And men grow better as the world grows old."

"No question is ever settled Until it is settled right."

"Between the finite and the infinite The missing link of Love has left a void. Supply the link, and earth with Heaven will join In one continued chain of endless life."

"Hell is wherever Love is not, and Heaven Is Love's location. No dogmatic creed, No austere faith based on ignoble fear Can lead thee into realms of joy and peace. Unless the humblest creatures on the earth Are bettered by thy loving sympathy Think not to find a Paradise beyond."

"There is no sudden entrance into Heaven. Slow is the ascent by the path of Love."

"Body and mind, and spirit, all combine To make the Creature, human and divine.Of this great trinity no part deny. Affirm, affirm, the Great Eternal I."

"Affirm the body, beautiful and whole, The earth-expression of immortal soul.Affirm the mind, the messenger of the hour, To speed between thee and the source of power.Affirm the spirit, the Eternal I — Of this great trinity no part deny."

"Each mental wave we send out from the mind, Or base, or kind, Completes its circuit, then with added force Seeks its own source."

"You may choose your word like a connoisseur, And polish it up with art, But the word that sways, and stirs, and stays, Is the word that comes from the heart.You may work on your word a thousand weeks, But it will not glow like one That all unsought, leaps forth white hot, When the fountains of feeling run."

"Look to the Great Eternal Cause And not to any man, for light. Look in; and learn the wrong, and right, From your own soul's unwritten laws. And when you question, or demur, Let Love be your Interpreter."

"If fallacies come knocking at my door, I'd rather feed, and shelter full a score, Than hide behind the black portcullis, doubt, And run the risk of barring one Truth out.And if pretension for a time deceive, And prove me one too ready to believe, Far less my shame, than if by stubborn act, I brand as lie, some great colossal Fact."

"Not to the curious or impatient soul That in the start, demands the end be shown, And at each step, stops waiting for a sign; But to the tireless toiler toward the goal, Shall the great miracles of God be known And life revealed, immortal and divine."

"Breathe "God," in any tongue — it means the same; LOVE ABSOLUTE: Think, feel, absorb the thought; Shut out all else; until a subtle flame (A spark from God's creative centre caught) Shall permeate your being, and shall glow, Increasing in its splendour, till, YOU KNOW."

"Give, and thou shalt receive. Give thoughts of cheer, Of courage and success, to friend and stranger. And from a thousand sources, far and near, Strength will be sent thee in thy hour of danger."

"Give of thy love, nor wait to know the worth Of what thou lovest; and ask no returning. And wheresoe'er thy pathway leads on earth, There thou shalt find the lamp of love-light burning."

"Divine the Powers that on this trio wait. Supreme their conquest, over Time and Fate. Love, Work, and Faith — these three alone are great."

"Who climbs the mountain does not always climb. The winding road slants downward many a time; Yet each descent is higher than the last."

"Who would attain to summits still and fair, Must nerve himself through valleys of despair."

"All love that has not friendship for its base, Is like a mansion built upon the sand."

"To sin by silence, when we should protest, Makes cowards out of men."

"There is no chance, no destiny, no fate, Can circumvent or hinder or control The firm resolve of a determined soul. Gifts count for nothing; will alone is great; All things give way before it soon or late. What obstacle can stay the mighty force Of the sea seeking river in its course, Or cause the ascending orb of day to wait?"

"She's lovely, great. She was very friendly. She was just like a mum to us."

"I really wish the people that look sort of in anger at the 'weirdos,' at the happenings, at the psychedelic freak-out, would instead of just looking with anger, just look with nothing; with no feeling; be unbiased about it. They really don't realize that what these people are talking about is something that they really want themselves. It's something that everyone wants. You know, it's personal freedom to be able to talk and be able to say things And it's dead straight! It's a real sort of basic pleasure for everyone. But it looks weird from the outside."

"Some fella said to me, "Have you had LSD, Paul?" And I said "Yes." And it was only 'cuz I was going to just be honest with him. There's no other reason. I didn't want to spread it or anything, you know. I'm not trying to do anything except answer his question. But he happened to be a reporter, and I happened to be a Beatle."

"Personally, I think you can put any interpretation you want on anything, but when someone suggests that Can't Buy Me Love is about a prostitute, I draw the line. That's going too far."

"We probably seem to be anti-religious...none of us believes in God."

"I wasn't really dead."

"“You’re up on your beautiful Appaloosa stallion. It’s a fine spring day. We’re riding through the woods. The bluebells are all out, and the sky is a clear blue." I had barely got to the end of the sentence when she closed her eyes and gently slipped away. She was unique, and the world is a better place for having known her. I love you, Linda."

"When I see bacon, I see a pig, I see a little friend, and that's why I can't eat it. Simple as that. But I'll eat Linda's veggie bacon. All her food was so good."

"Steve Martin came around for a barbecue once. I was grilling and he said, “Oh, no, I can’t have any of that.” I asked why not and he said, “Sorry, I’m vegetarian.” I said, “You didn’t know we are?! Everything on the grill is veggie!” He said, “Ahhh” and ate three veggie burgers and then asked where he could buy them."

"Criticism didn't really stop us and it shouldn't ever stop anyone, because critics are only the people who can't get a record deal themselves."

"We're constantly being asked all sorts of very profound questions. But we're not very profound people. People say, 'What do you think of the H-bomb, of religion, of fan worship?' But we didn't really start thinking about these things until people asked us. And even then we didn't get much time to consider them. What do I think of the H-bomb? Well, here's an answer with the full weight of five O levels and one A level behind it: I don't agree with it."

"I don't have any desire to learn. I feel it's like a voodoo, that it would spoil things if I actually learnt how things are done."

"While the others had got married and moved out to suburbia, I had stayed in London and got into the arts scene through friends like Robert Fraser and Barry Miles and papers like The International Times. We opened the Indica gallery with John Dunbar, Peter Asher and people like that. I heard about people like John Cage, and that he’d just performed a piece of music called 4’33” (which is completely silent) during which if someone in the audience coughed he would say, ‘See?’ Or someone would boo and he’d say, ‘See? It’s not silence—it’s music.’ I was intrigued by all of that. So these things started to be part of my life. I was listening to Stockhausen; one piece was all little plink-plonks and interesting ideas. Perhaps our audience wouldn’t mind a bit of change, we thought, and anyway, tough if they do! We only ever followed our own noses—most of the time, anyway. ‘Tomorrow Never Knows’ was one example of developing an idea."

"With life and all I've been through, I do have a belief in goodness, a good spirit. I think what people have done with religion is personified good and evil, so good's become God with 'o' out, and evil's become Devil with a 'd' added. That's my theory of religion."

"For cruelty to animals, vegetarianism is the great thing to get rid of that. For the planet, to prevent depleting the water and the land and everything, it’s a great idea. And I think it’s a great thing for your health, and doctors nowadays agree with that. There are plenty of great books and organizations, so no matter where you are, there is someone to help you. That’s your first step, and I think your second step is just look in the supermarket for good vegetarian food, and I think it’s so much more readily available now."

"We thought we'd be really big in Liverpool."

"What a fucking great band we were."

"I tend not to say much on the phone now. If I leave a message, it's benign. You edit yourself according to the new circumstances of the new world. I think it would be quite good to get some sort of laws."

"I'd like to be able to go on holiday and not to have to hold my belly in for two whole weeks."

"Yesterday, all my troubles seemed so far away Now it looks as though they're here to stay. Oh, I believe in yesterday."

"Why she had to go I don't know, she wouldn't say I said something wrong, now I long for yesterday."

"Yesterday, love was such an easy game to play Now I need a place to hide away. Oh, I believe in yesterday."

"To lead a better life, I need my love to be here. Here, making each day of the year, Changing my life with a wave of her hand. Nobody can deny that there's something there."

"I want her everywhere and if she's beside me I know I need never care. But to love her is to need her Everywhere, knowing that love is to share each one believing that love never dies watching her eyes and hoping I'm always there."

"Lovely Rita, Meter Maid, nothing could come between us. When it gets dark I'll tow your heart away"

"Will you still need me, will you still feed me, when I'm sixty-four?"

"Hey Jude, don't make it bad Take a sad song and make it better. Remember to let her into your heart Then you can start to make it better."

"Obladi oblada life goes on bra Lala how the life goes on"

"And in the end, the love you take is equal to the love you make."

"The long and winding road that leads to your door Will never disappear, I've seen that road before it always leads me here, Leads me to your door."

"I thought the only lonely place was on the moon."

"You'd think that people would have had enough of silly love songs I look around me and I see it isn't so Some people want to fill the world with silly love songs And what's wrong with that? I'd like to know 'Cause here I go again... I love you."

"Ebony and ivory live together in perfect harmony Side by side on my piano keyboard, oh Lord why don't we?"

"Even legendary musician Paul McCartney weighed in. In his foreword to a new book against Arctic drilling by Greenpeace activist Ben Stewart, McCartney wrote, "As the ice retreats, the oil giants are moving in. Instead of seeing the melting as a grave warning to humanity, they are eyeing the previously inaccessible oil beneath the seabed at the top of the world. They're exploiting the disappearance of the ice to drill for the very same fuel that caused the melting in the first place.""

"Among Sir Paul's accomplishments with the Beatles and as a massively successful solo artist, McCartney's talent as a bassist is often downplayed. Music fans of any real level or generation understand what a phenomenal songwriter McCartney was and still is. However, his bass playing on such Beatles' classics as "Nowhere Man," "Come Together," and "A Day in the Life" were innovative for the time. The latter is also an example of just how melodic his playing can be. McCartney's talent on the instrument is worth paying attention to the next time a Beatles tune comes on."

"Europe is only powerful; India is beautiful."

"Europe is organized, marvellously organized; but India is cultivated."

"The Hindu religion in its popular expression, as one can see it, is in sum the pre-Byzantine Greek religion, and all the ancient Aryan religions of Europe, minus the tribal spirit and, generally, plus the goodness and the respect for all beings."

"The Hindu Aryas are, among the modern peoples of similar race and language, the only great people to have conserved a living Aryan religion. That is their most beautiful entitlement to glory, the secret of their strength and pride, even in the midst of all their misery the secret of their freedom under all the past and future phases of foreign domination."

"The day when the whole of India will break its idols and worship God after his fashion, that day he will be Indian, like the Afghan across the mountains is an Afghan... but until then, he will remain in India a conqueror who remembers his old victories, the master of India cheated of his prey by the late-coming British, whom he accuses, in spite of the benefits they heap upon him, of favouring the Hindus.... The Indian Christian is a Hindu unaware of himself."

"Hinduism is really superior to other religions, not for its spirituality, but for that still more precious thing it gives to its followers: a scientific outlook on religion and on life. Hindu spirituality is a consequence of that very outlook. We consider it useless to oppose: India to the “West,” as “spiritualistic” opposed to “materialistic.” Hindu superiority lies elsewhere; not in the opposition of Hindu thought to European thought, but in the fact of its greater consistency than that of European thought, of its greater faithfulness to life, of greater harmony between life and it; in the universality of the Hindu’s scientific outlook, compared to that of the Europeans."

"Long centuries before any foreigner had settled in India, the unity of the country was materialised in symbols. What more suggestive story than that, for instance, of Sati, Siva’s wife, whose body, divided, after her death, in fifty-one pieces, is lying still in fifty-one different places, therefore revered as “tirthasthans,” throughout the Indian Peninsula? One lies near Peshawar, one in Kamakhya, not far from India’s eastern boundaries; one in Benares, one in the very extreme South, others here and there. Fifty-one pieces, but one body; fifty-one “tirthasthans” in the name of the same Goddess, scattered over the same territory. Indeed, among the different interpretations that can be given of the legend of Sati, one can take it in this light: Sati is India herself, personified; India’s soil, sacred from end to end, is, with all its variety, the actual body of one great Goddess... And Indian nationalism means: devotion to this great Goddess."

"I worship impersonal Nature, which is neither "good" or "bad", and who knows neither love nor hatred. I worship Life; the Sun, Sustainer of life. I believe in the Law of everlasting struggle, which is the law of life, and in the duty of the best specimens of our race — the natural élite of mankind — to rule the earth, and evolve out of themselves a caste of supermen, a people 'like unto the Gods'."

"To those privileged ones -- among whom we count ourselves -- the high-resounding "isms" to which their contemporaries ask them to give their allegiance are all equally futile: bound to be betrayed, defeated, and finally rejected by men at large, if containing anything really noble; bound to enjoy, for the time being, some sort of noisy success, if sufficiently vulgar, pretentious, and soul-killing to appeal to the growing number of mechanically conditioned slaves that crawl about our planet, posing as free men; all destined to prove, ultimately, of no avail."

"A 'civilization' that makes such a ridiculous fuss about alleged 'war crimes' -- acts of violence against the actual or potential enemies of one's cause -- and tolerates slaughterhouses and vivisection laboratories, and circuses and the fur industry (infliction of pain upon creatures that can never be for or against any cause), does not deserve to live. Out with it! Blessed the day it will destroy itself, so that a healthy, hard, frank and brave, nature-loving and truth-loving élite of supermen with a life-centered faith,-- a natural human aristocracy, as beautiful, on its own higher level, as the four-legged kings of the jungle -- might again rise, and rule upon its ruins, for ever!"

"In the Third Reich, even schoolchildren knew from their textbooks that this [= the Aryan] race had spread from the north to the south and east, and not the other way around."

"I asked Savitri ... how she would have received her mother. Without batting an eyelid, she said: 'I would have shot her.'"

"For the period from her birth until after World War 2, we have to trust Savitri Devi Mukherji for her life story. However, it is obvious that she herself has arranged her biography a posteriori in order to harmonize it with the themes defended in her books... It is evident and very clear that Savitri Devi Mukherji has 'arranged' her biography in order to construct herself a persona apt to shine in the tiny circle of neo-Nazism."

"Savitri Devi's paganism was a very modern philosophy of submersion in the purely physical, a biological materialism exalted to the status of a religion. Obviously, genuine Pagan philosophers with their own views of the transcendent dimension would hardly have recognized their own worldview in this reductionist quasi-Darwinism."

"The Aryan Invasion Theory, along with the concomitant racialist understanding of the caste system as a kind of Apartheid system to preserve the Aryan's racial purity, was the alpha and omega of Savitri Devi's own worldview."

"As for the Nazi connection, let us at any rate be clear about an easily verifiable fact: in so far as the Nazis cared about Indian history, they favoured the AIT. ... In fact, after reading her autobiography, “Memories and Reflexions of an Aryan Lady”, there is not the slightest doubt left that for her and her husband, their belief in the AIT, along with their distortive reinterpretation of Hindu tradition in terms of the AIT, was the direct cause of their enthusiasm for Hitler."

"[Perhaps] she developed her crassly racist views of inter-caste relations only later, projecting them back onto her Hindu activist period when she wrote her autobiography thirty-five years after the fact. My impression is that in the 1930s, she was much more moderate in this respect."

"The greatest fighter after Adolf Hitler, Rudolf Hess and Joseph Goebbels. Moreover she was the first to discover the secret and spiritual power behind Hitlerism."

"It's so easy to laugh, it's so easy to hate, it takes strength to be gentle and kind."

"And if a double-decker bus crashes into us, to die by your side is such a heavenly way to die. And if a ten ton truck kills the both of us, to die by your side, the pleasure, the privilege is mine."

"So when you say it's gonna happen now. Well when exactly do you mean? See I've already waited too long. And all my hope is gone!"

"I've been dreaming of a time when The English are sick to death of Labour and Tories And spit upon the name Oliver Cromwell and denounce this royal line that still salutes him And will salute him forever."

"Why pamper life's complexity when the leather runs smooth on the passenger's seat?"

"In my life Why do I smile At people who I'd much rather kick in the eye ?"

"I decree today that life is simply taking and not giving, England is mine and it owes me a living"

"You shut your mouth, How can you say I go about things the wrong way? I am human and I need to be loved Just like everybody else does"

"There's a club if you'd like to go, you could meet somebody who really loves you, so you go and you stand on your own, and you leave on your own, and you go home and you cry and you want to die"

"Hand in glove, the good people laugh, yes we may be hidden by rags, But we've something they'll never have"

"There's more to life than books you know, but not much more"

"Oh, the alcoholic afternoons when we sat in your room they meant more to me than any, than any living thing on earth"

"I'm here with the cause, I'm holding the torch In the corner of your room- can you hear me? And when you're dancing and laughing, and finally living, Hear my voice in your head and think of me kindly."

"Most people keep their brains between their legs"

"But sometimes I'd feel more fulfilled making Christmas cards with the mentally ill. I want to live and I want to love. I want to catch something that I might be ashamed of."

"And when I'm lying in my bed, I think about life and I think about death. And neither one particularly appeals to me."

"Does the body rule the mind or does the mind rule the body? I dunno..."

"And now I know how Joan of Arc felt Now I know how Joan of Arc felt As the flames rose to her And her started to melt"

"As Anthony said to Cleopatra as he opened a crate of ale: "Oh, I say, some girls are bigger than others, Some girls' mothers are bigger than other girls' mothers."

"There is no such thing in life as normal"

"So I broke into the palace, with a sponge and a rusty spanner She said "eh, I know you and you cannot sing" I said "that's nothing you should hear me play piano""

"And you're standing on our streets where Hector was the first of the gang with a gun in his hand and the first to do time The first of the gang to die / oh my"

"And you even spoke to me, and said : "If you're so funny Then why are you on your own tonight ? And if you're so clever Then why are you on your own tonight ? If you're so very entertaining Then why are you on your own tonight ? If you're so very good-looking Why do you sleep alone tonight ? I know... 'Cause tonight is just like any other night That's why you're on your own tonight With your triumphs and your charms While they're in each other's arms...""

"Last night I dreamt That somebody loved me No hope, no harm Just another false alarm Last night I felt Real arms around me No hope, no harm Just another false alarm So, tell me how long Before the last one? And tell me how long Before the right one? The story is old - I know But it goes on The story is old - I know But it goes on Oh, goes on And on Oh, goes on And on"

"It was probably nothing, but it felt like the world."

"You either approve of violence or you don't, and nothing on earth is more violent or extreme than the meat industry."

"The British judiciary continues to label animal protectionists as 'extremists', whilst being unable to consider the Holocaust carnage inside every abattoir to be extreme."

"The brain speculates but the heart knows."

"Nobody can possibly be so hungry that they need to take a life in order to feel satisfied – they don't after all, take a human life, so why take the life of an animal? Both are conscious beings with the same determination to survive. It is habit, and laziness and nothing else."

"I shake like a ship in a storm. It is a fact that even warming moments overwhelm me with despair, and this is why I am I."

"I say a lot of things I don’t mean."

"I think the main thing is that I very rarely recognise the actual interview in print. To me, it's like being painted by an artist. And then you see the picture, and they've painted someone else."

"I don't perform. Seals perform."

"Well, I think when I was a child, more than anything else I wanted not to be ordinary. And I wanted to be considered to be a bit peculiar. When I was at school I wanted to be peculiar and I was delighted when I was at secondary school and I was actually thought to be peculiar (laughs). It was fantastically good for me because I looked around me and I thought, 'Well, however you are I don't want to be like you, so if you think I'm unbalanced then I'm delighted.' That really stayed with me."

"I normally live in Los Angeles, if you can call it normal living."

"That's why I do this music business thing, it's communication with people without having the extreme inconvenience of actually phoning anybody up."

"Not everybody is absolutely stupid. Why on earth would I be racist, what would I be trying to achieve?"

"I left my fingerprints somewhere - that's good enough. I am my own person - that's good enough. I stand my ground - that's good enough."

"JU: Are you thin still? M: Um, in a crowd, yes. In a crowd of very heavy people."

"Lots of people make the stage and it can seem very violent and over the top, but it's not really. It's always a kind of gentle ballet."

"I never enjoyed life in my twenties, not one minute of it. It was a test of endurance that I'm surprised I survived. Professionally, of course, I was doing very well but personally it couldn't have been worse or more difficult for me if I'd been living in a mud hut in Leeds."

"I was quite advanced when I was at school, and when I left school it seemed that all these really oafish clods from school were making tremendous progress and had wonderfully large cars and lots of money, and I seemed to be constantly waiting for a bus that never came."

"DK: How often does the seriousness end and the irony begin in your work? M: Many times. I have a grand and endless capacity to find myself slightly ridiculous. I'm not pretending to be some wallowing prophet, for heaven's sake. I think we all have to sit down and look in the mirror and think, What is that absurd monstrosity?"

"I know I've reached the stage where other artists would bleach their hair or buy a fancy costume, but, inexcusably, I can only be me, which is a full-time occupation and causes terrible backaches."

"M: If you cannot impress people simply by being part of the great fat human race, then you really do have to develop other skills. And if you don't impress people by the way you look, then you really do have to develop other skills. And if you are now going to ask is everything I did just a way to gain some form of attention, well that's not entirely true. It is in a small way, but that's in the very nature of being alive. PM: Wanting to be loved? M: To be seen, above all else. I wanted to be noticed, and the way I lived and do live has a desperate neurosis about it because of that. All humans need a degree of attention. Some people get it at the right time, when they are 13 or 14, people get loved at the right stages. If this doesn't happen, if the love isn't there, you can quite easily just fade away. … In a sense I always felt that being troubled as a teenager was par for the course. I wasn't sure that I was dramatically unique. I knew other people who were at the time desperate and suicidal. They despised life and detested all other living people. In a way that made me feel a little bit secure. Because I thought, well, maybe I'm not so intense after all. Of course, I was. I despised practically everything about human life, which does limit one's weekend activities"

"PM: What annoys you most about yourself? M: Practically everything. I miss not being able to stand up straight. I tend to slide into rooms and sit on the chair behind the door."

"I think I'm a realist. Which people who don't like me consider to be pessimism. It isn't pessimism at all. If I was a pessimist I wouldn't get up, I wouldn't shave, I wouldn't watch Batman at 7:30 a.m. Pessimists just don't do that sort of thing."

"I once bought a Manchester United hat, which I think was 12 shillings, and somebody ran up behind me and pulled it off and just ran ahead. I thought, 'It's a very cruel world, I'm not prepared for this'. And I decided to get my revenge on society."

"When The Smiths began it was very important that I wouldn't be that horrible, stupid, sloppy Steven. He would have to be locked in a box and put on top of the wardrobe. l needed to feel differently and rather than adopt some glamorous pop star name, I eradicated Steven which seemed to make perfect sense. Suddenly I was a totally different person. Now when I meet pre-Smith people who call me Steven, I sit there and wonder who they're talking about. I always despised the name Steven, though being spelt with a 'v' rather than a 'ph' made life slightly more tolerable. But it was very important that Steven be drowned nonetheless."

"I think if I'd led an acceptably frivolous teenage life I wouldn't be singing in this group. I'm sure if you have a great time and get everything you want, all the friends you want, then you tend not to be so ambitious. If you're deprived of certain things it makes you very resilient and you kick very hard for what you want. And I wanted something very special because I'd led such an unspecial life previous to the Smiths."

"GQ: “Who’ll be the first of the Smiths to die?” M: “Me. I’ll be shot – probably by one of the ex-Smiths.”"

"GQ: “Were you in love with Johnny Marr?” M: “Sexually? Absolutely not. There was a love and it was mutual and equal but it wasn’t physical or sexual. There are lots of people post-Smiths who would like to make some dramatic homosexual story. There never was one. It’s often said that Johnny rescued me but he was also bobbing about in his own lifeboat.”"

"Music that is in the charts today is quite dreadful. I find it a great honour that I have never been considered for awards, such as NME etc. It is a personal victory. All awards shows should be banned!"

"(About Pop Idols) Obviously, it's designed by record company executives who want a cheap success, and they don't want to give money to anybody and they don't want to give contracts, so they've created this world of very bubbly teenagers who want to be "idols" and they think all they have to do is mime quite well and they've made it. … But it's not the problem of the kids, it's the problem of the record companies, because it's just an inexpensive way for them to have so-called, I won't say "artists", but erm...You're nodding, you know what I mean."

"I listen to the radio now that we seem to be on it quite a lot, but before that, I didn't really listen a great deal. I gave up for a while. But other groups... without really trying to sound terribly down on modern music, much of it really doesn't affect me a great deal. It seems tragically tidy, and everybody has their little safety nets and their little life rafts, and once people seem to get a hit they seem to just dilute the formula constantly and there's no risk involved, and it's really so desperately tidy, that... I want to change things. But I don't want to imply that The Smiths are a high-risk situation anyway, of course they're not. They're immediately listenable. But it just needs somebody with some heart and some brain. I think popular music needs brains at the moment."

"It (synthesizers and drum machines) has contributed greatly (to an 'antiseptic' sound). And the fact is, when I look back on the last few years I really can't remember that much of the music, such is its lasting effect. I think it's instantly forgettable and it horrifies me in many respects. It's so sterile and non-human. I don't understand why people play non-human music. It really mystifies me when we're human beings. It's strange. I hate it."

"Well, the problem I've had with all the interviews I've had in America - I had meetings with about nine labels - and they all say to me "Will your new songs fit in with what is popular and what is in the chart?" And I say "Good God, I hope not!""

"I think that when you make a record, an album, it has to be a discovery for the person listening to it, so you don't want to pat everything out and say "this was that, this is definite, that's how it happened and that's what you should feel and that's what you should like or dislike". It's personal discovery.""

"Well, I think the way you feel as a teenager stays with you, forever. I really believe that. And we try to change and we hope that we change, but we don't really in big ways, in serious ways. I think the personality is formed at that time, for the good and for the bad. … We all want to grow up and move on and appear to be different to people. And we want people to see us in a different way. But, I don't know, I think the personality is very, very strongly cemented, and we just bear whatever shortcomings we have and learn to live with it."

"MS: Have you ever turned to religion? M: At no time. I am a seriously lapsed Catholic. It was at the usual time, 10, 11, 12, after being forced to go to church and never understanding why and never enjoying it, seeing so many negative things, and realising it somehow wasn't for me. I can only have faith in things I see. I could never be converted to Buddhism."

"I'm bereft of spiritual solutions. I do believe that there has to be a better world, but that's rather simple. I'm quite obsessed with death. I've gone through periods of intense envy for people who've died. Yes, I have a dramatic unswayable unavoidable obsession with death. I can remember being obsessed with it from the age of eight and I often wondered whether it was quite a natural inbuilt emotion for people who're destined to take their own lives, that they recognise it and begin to study it. If there was a magical beautiful pill that one could take that would retire you from this world, I think I would take it and I suppose that's the extremity of the obsessiveness."

"I could never really make the connection between Christian and Catholic. I always imagined that Christ would look down upon the Catholic church and totally disassociate himself from it. I went to severe schools, working class schools, where they would almost chop your fingers off for your own good, and if you missed church on Sunday and went to school on a Monday and they quizzed you on it, you'd be sent to the gallows. It was like 'Brush you teeth NOW or you will DIE IN HELL and you will ROT and all these SNAKES will EAT you'. And I remember all these religious figures, statues, which used to petrify every living child. All these snakes trodden underfoot and blood everywhere. I thought it was so morbid. I mean the very idea of just going to church anyway is really quite absurd. I always felt that it was really like the police, certainly in this country at any rate, just there to keep the working classes humble and in their place. Because of course nobody else but the working class pays any attention to it. I really feel quite sick when I see the Pope giving long, overblown, inflated lectures on nuclear weapons and then having tea with Margaret Thatcher. To me it's total hypocrisy. And when I hear the Pope completely condemning working class women for having abortions and condemning nobody else... to me the whole thing is entirely class ridden, it's just really to keep the working classes in perpetual fear and feeling total guilt."

"Age shouldn't affect you. It's just like the size of your shoes - they don't determine how you live your life! You're either marvellous or you're boring, regardless of your age."

"The reports of my death have been greatly understated."

"If I die, then I die. And if I don’t, then I don’t. Right now I feel good. I am aware that in some of my recent photos I look somewhat unhealthy, but that’s what illness can do. I’m not going to worry about that, I’ll rest when I’m dead."

"Actually I despise royalty. I always have done. It's fairy story nonsense. The very idea of their existence in these days when people are dying daily because they don't have enough money to operate one's radiator in the house, to me is immoral. As far as I can see, money spent on royalty is money burnt. I've never met anyone who supports royalty, and believe me I've searched. Okay, so there's some deaf and elderly pensioner in Hartlepool who has pictures of Prince Edward pinned on the toilet seat, but I know streams of people who can't wait to get rid of them. It's a false devotion anyway. I think it's fascist and very, very cruel. To me there's something dramatically ugly about a person who can wear a dress for £6,000 when at the same time there are people who can't afford to eat. When she puts on that dress for £6,000 the statement she is making to the nation is: "I am the fantastically gifted royalty, and you are the snivelling peasants." The very idea that people would be interested in the facts about this dress is massively insulting to the human race."

"TW: I must ask you, what right does the fact that you are a popular and successful popstar give you to comment on political and… M: Well, I feel that, if popular singers don’t say these things, who does? We can’t have any faith in playwrights any more, we can’t have any faith in filmstars, young people don’t care about those things, they’re dying arts. And if you say, what ‘right’ do you have, the implication there to me is that popular music is quite a low art, it should be hidden, it can be there but let’s not say anything terribly important, let’s just make disco records or whatever. So I really feel that we do have an obligation and I know that people respect it and they want it and it’s working to great effect."

"I am unable to watch the Olympics due to the blustering jingoism that drenches the event. Has England ever been quite so foul with patriotism? The "dazzling royals" have, quite naturally, hi-jacked the Olympics for their own empirical needs, and no oppositional voice is allowed in the free press. It is lethal to witness. As London is suddenly promoted as a super-wealth brand, the England outside London shivers beneath cutbacks, tight circumstances and economic disasters. Meanwhile the British media present 24-hour coverage of the "dazzling royals", laughing as they lavishly spend, as if such coverage is certain to make British society feel fully whole. In 2012, the British public is evidently assumed to be undersized pigmies, scarcely able to formulate thought. As I recently drove through Greece I noticed repeated graffiti seemingly everywhere on every available wall. In large blue letters it said WAKE UP WAKE UP. It could almost have been written with the British public in mind, because although the spirit of 1939 Germany now pervades throughout media-brand Britain, the 2013 grotesque inevitability of Lord and Lady Beckham (with Sir Jamie Horrible close at heel) is, believe me, a fate worse than life. WAKE UP WAKE UP."

"The modern Loony Left seem to forget that Hitler was Left wing!"

"That’s the key to modern Britain … only the mentally castrated are eligible for praise and awards. It’s against the law to be intelligent! The dumb have inherited the earth. Because of this, British arts are controlled by completely limited possibilities, and the same faces appear everywhere."

"I didn’t vote in the referendum [Brexit] although I can see how there is absolutely nothing attractive about the EU. My view has always been that the result of the referendum must be carried through. If the vote had been remain there would be absolutely no question that we would remain. In the interest of true democracy, you cannot argue against the wish of the people. Without the people, nobody in high office gets paid."

"It's hard to be a man. It's made to be hard and I don't know why. I think it's easier to be a woman. The women's movement has been so successful; the men's movement has never been accepted. I think it's not wanted. I think the expectation that men be stoic and strong is so enormous that finally they decide that this is the attractive way to be. There's more to life than being macho - such an ugly word - which is something that I realized at the age of one."

"Interviewer: do you think people are innately racist? Morrissey: Yes. I don't want to sound horrible or pessimistic but I don't really think, for instance, black people and white people will ever really get on or like each other. I don't really think they ever will. The French will never like English. The English will never like the French. That tunnel will collapse."

"When you’re a teenager and in your early twenties it seems desperately eternal and excruciatingly painful. Whereas as you grow older you realise that most things are excruciatingly painful and that is the human condition. Most of us continue to survive because we’re convinced that somewhere along the line, with grit and determination and perseverance, we will end up in some magical union with somebody. It’s a fallacy, of course, but it’s a form of religion. You have to believe. There is a light that never goes out and it’s called hope."

"TF: At which point did you stop being celibate, why and who with? M: I don't see how anyone would benefit from seeing that kind of information in print. Least of all me."

"When you're young, you're afraid of being alone. Solitude is a burden and you try to escape from it. You always wonder when it's going to come to an end. Sometimes you can't get rid of it. At the age of 38, you use it in a different way. You've learned how to live with it, and you don't try to get rid of it by all means anymore. After all you may call this resignation, but I don't think it's harmful. You're not just standing there, in pain, asking yourself 'Why am I alone? Why don't I go out?' etc. You don't ask yourself these questions anymore. You adapt yourself. Living alone does not mean living in nothingness."

"M: I don't have relationships at all. It's out of the question. NK: Why? M: Partly because I was always attracted to men or women who were never attracted to me. And I was never attracted to women or men who were attracted to me. So that's the problem. I've never met the right person."

"(Eating meat) is really on the same moral level as child abuse. It’s the same thing. Animals are like children, they look to us for protection. We should protect them. I really feel quite smug about mad cow disease and foot and mouth and so forth, and I just think ‘Well, what do you expect? People have been saying it for years.'"

"I think animals need all the help they can get, because they have none. They have no rights. They have no protection. And so I think animals need help. And I think animals look to humans for protection, and of course humans lead them into slaughterhouses, which to me is just like an image of leading children into a slaughterhouse. There’s no difference. That level of trust and… But it’s a very cruel world."

"Because he (Elton John) is pushing his face in all the time, and telling us about his private life. Nobody's interested, he's incredibly rich, he should just go away, and he's just hoisting his problems onto everybody and working them out publicly and...I've said enough."

"Strangely, I liked them (the Sex Pistols) until they made records. I saw them quite a few times before they actually made records. And when they did, it just became... suddenly punk had this enormous scope and was everywhere. Obviously it lost everything. And looking back, I don't really have that much affection for the whole punk thing. It really didn't mean so much to me at all. But of course, I would rather it have been there than not."

"But, ultimately, I don't have very cast iron opinions on black music other than black modern music which I detest. I detest Stevie Wonder. I think Diana Ross is awful. I hate all those records in the Top 40 - Janet Jackson, Whitney Houston. I think they're vile in the extreme. In essence this music doesn't say anything whatsoever."

""I don't recognise such terms as heterosexual, homosexual, bisexual, and I think it's important that there's someone in pop music who's like that. These words do a great deal of damage, they confuse people and they make people feel unhappy, so I want to do away with them."{{Cite book"

"Let’s be realistic … it’s arson. Everybody knows that. You can judge it by the speed by which the corporate media rushed to call it an accident even though the fire had just started and no one was in any position to know anything. Brainwashing! It’s a bit like hearing the full reason behind a plane crash even though the plane has yet to hit the ocean."

"Jools Holland: "Knock Knock!" Morrissey: "I'm not in!" Jools: "Oh, come on." Morrissey: "I refuse to open the door.""

"DK: Have you ever been to a rave? M: Rave is the refuge for the mentally deficient. It's made by dull people for dull people."

"CH: Have you told many fibs today? M: I lie a lot - it's really useful - but everything I've said today has been the whole truth and nothing but the truth. So help me... er... Trevor..."

"Cleavage Sister: "What do you feel about erotic art?" Morrissey:"I don't know much about rotting art?" Cleavage Sister: "What about erotic music?" Morrissey:"I know a great deal about rotting music.""

"I can't believe I'm 29. Where did the years go? Why did the years go?"

"It's the nicest birthday I've ever had. You've made a happy man very old."

"I find Christmas very difficult"

"I'll try to sing as fast as I can, I know you all can't wait to see U2."

"Hello you little charmers... We're The Smiths..."

"I have so much pride and love for the songs of The Smiths. However, I must ask you, if you come across any Smiths CDs, don't buy them, because all the money goes to that wretched drummer."

"I suppose you have work tomorrow? That's quite sad, really."

"I can smell burning flesh … and I hope to God it's human."

"Noel Gallagher: "I used to piss myself laughing out loud on a bus going into town to buy the NME when he was on the cover and there was an interview. Laugh out loud, fucking side-splitting. His lyrics are incredible. I've seen him live a few times. He's one of the best. I've seen him live recently, last year in Australia, and he's still one of the best.""

"Johnny Marr: "The truth of it is, I absolutely encouraged and backed up everything that Morrissey did and was really, really happy to do so. All his words, everything he said in the press. When we cancelled gigs, I backed him up to the hilt.""

"Jeremy Vine: "He took all the things that pop music's about, which is being sun-tanned and handsome and getting all the girls and he reversed them.""

"David Cameron: "I'm sure that when Morrissey finds that he's getting an endorsement from the leader of the Conservative Party, he will think "heaven know's I'm miserable now". I'm a big fan, I'm afraid. Sorry about that.""

"We have to be aggressive when those we stick up for have no voice. I don't consider it radical to say cruelty is wrong and that animals should be respected. I consider it radical to eat corpses, put electrodes in animals' heads, make elephants live in chains in the circus, and poison animals we consider a nuisance."

"Seriously, I think everybody needs to be more disciplined; nobody needs any meat. But from a perspective of how many animals suffer, it’s probably better to kill and eat one whale than it is to eat fish, chickens, cows, lambs and eggs."

"I think that’s just a throwaway line, because most people don’t really care if they are being true to their original nature. Otherwise, we wouldn’t be wearing clothes and driving cars, but out picking berries and eating bark. If you study anthropology — which most people don’t — and you start to learn about our intestinal structure, our teeth, our digestive system, our mouth structure, you begin to realize that maybe we aren’t meant to be eating animals after all."

"Eating meat is primitive, barbaric, and arrogant."

"There is no hidden agenda. If anybody wonders about — what’s this with all these reforms — you can hear us clearly. Our goal is total animal liberation."

"Six million people died in concentration camps, but six billion broiler chickens will die this year in slaughterhouses."

"That's what the Nazis did, isn't it? Treated those "others" they thought subhuman by making them lab subjects and so on. Even the Nazis didn't eat the objects of their derision."

"Animal liberationists do not separate out the human animal, so there is no rational basis for saying that a human being has special rights. A rat is a pig is a dog is a boy. They are all mammals"

"I am not a morose person, but I would rather not be here. I don’t have any reverence for life, only for the entities themselves. I would rather see a blank space where I am. This will sound like fruitcake stuff again but at least I wouldn’t be harming anything"

"Humans have grown like a cancer. We're the biggest blight on the face of the earth."

"I’m not only uninterested in having children. I am opposed to having children. Having a purebred human baby is like having a purebred dog; it is nothing but vanity, human vanity."

"If that hideousness came here, it wouldn't be any more hideous for the animals — they are all bound for a ghastly death anyway. But it would wake up consumers. … I openly hope it [hoof and mouth disease] comes here. It will bring economic harm only for those who profit from giving people heart attacks and giving animals a concentration camp-like existence. It would be good for animals, good for human health and good for the environment."

"While the final decision as to the use of my body remains with PETA, I make the following suggested directions:"

": a) That the 'meat' of my body, or a portion thereof, be used for a human barbecue, to remind the world that the meat of a corpse is all flesh, regardless of whether it comes from a human being or another animal and that flesh foods are not needed."

": b) That my skin, or a portion thereof, be removed and made into leather products, such as purses, to remind the world that human skin and the skin of other animals is the same and that neither is 'fabric' or needed."

": c) That my feet be removed and umbrella stands or other ornamentation be made from them, as a reminder of the depravity of killing innocent animals, such as elephants, in order that we might use their body parts for household items and decorations."

": d) That my eyes be removed, mounted and delivered to the administrator of the Environmental Protection Agency as a reminder that Peta will continue to be watching the agency until it stops poisoning and torturing animals in useless and cruel experiments."

": e) That my pointing finger be delivered to Kenneth Feld, the owner of Ringling Brothers or to a circus museum, to stand as the 'Greatest Accusation on Earth' on behalf of the countless animals who have been deprived of all that is natural and pleasant to them, abused and forced into involuntary servitude for the sake of cheap entertainment."

"In the end, I think it would be lovely if we stopped this whole notion of pets altogether."

"Pet ownership is an absolutely abysmal situation brought about by human manipulation."

"I don’t use the word 'pet.' I think it’s speciesist language. I prefer 'companion animal.' For one thing, we would no longer allow breeding. People could not create different breeds. There would be no pet shops. If people had companion animals in their homes, those animals would have to be refugees from the animal shelters and the streets. You would have a protective relationship with them just as you would with an orphaned child. But as the surplus of cats and dogs (artificially engineered by centuries of forced breeding) declined, eventually companion animals would be phased out, and we would return to a more symbiotic relationship — enjoyment at a distance."

"You don't have to own squirrels and starlings to get enjoyment from them … One day, we would like an end to pet shops and the breeding of animals. [Dogs] would pursue their natural lives in the wild … they would have full lives, not wasting at home for someone to come home in the evening and pet them and then sit there and watch TV."

"When we build an attractive home, we raze land on which animals have already built their homes. They have nowhere to go."

"Probably everything we do is a publicity stunt … we are not here to gather members, to please, to placate, to make friends. We're here to hold the radical line."

"The bottom line is that people don't have the right to manipulate or to breed dogs and cats... If people want toys, they should buy inanimate objects. If they want companionship, they should seek it with their own kind."

"I will be the last person to condemn ALF [the Animal Liberation Front]."

"If Vice President Al Gore advocated killing rabbits to see if women are pregnant and called it a step forward for science, we'd all think he'd gone 'round the bend. We don't need to do that sort of thing anymore, we'd say. We have better, kinder ways."

"We are opposed to all cruelty, so as advocates of non-violence, opponents of oppression, people who abhor the cruelty inherent in slaughtering we say the only ethical way to consume flesh is to pick up the carcass of an animal who has died naturally or been killed accidentally, say by being hit by a car, and eat that."

"In today’s world of tabloid press and with so much competing for people’s attention, it’s a miracle to get their attention at all. And of course having to compete with the advertising budget of even one of our adversaries is impossible. If the whole movement pooled its resources and went after simply one thing, like the veal industry, we wouldn’t make a dent, advertising dollar for advertising dollar. To me the greatest success is in catching the attention of the public and reminding them that there’s an animal involved, and that that animal is believed not to have been treated properly by a segment of the population."

"And I love walking someone else’s dog. I don’t have the luxury of having a dog myself because I travel too much, but I love walking and cuddling somebody else’s dog. I just came back from the shelter today and they let me walk three dogs at lunchtime. It was great."

"No one has to stand behind us; we’ve never asked anyone to defend the way we get attention. The fact is we are the biggest group because we succeed in getting attention. … The fact is we may be doing all sorts of things on a campaign but the one thing that gets attention is the outrageous thing. It simply goes to prove to us each time, that that is the thing that’s going to work; and so we won’t shirk from doing that facet — in addition to all the other things we do that you never hear about because no one cares."

"If a girl gets sexual pleasure from riding a horse, does the horse suffer? If not, who cares? If you French kiss your dog and he or she thinks it's great, is it wrong? We believe all exploitation and abuse is wrong. If it isn't exploitation and abuse, it may not be wrong."

"More power to Stop Huntingdon Animal Cruelty] if they can get someone’s attention."

"Look out for your baby or your friend, of course. That is easy. The test of moral fiber is to stick up for those you relate to least, understand minimally, and do not think are that much like you."

"If anyone did that, I absolutely apologize. … Because everything we do is based at adults. We're asking adults be responsible. You were telling me about giving your children meat and milk. They're going to be to grow up to be tubs of lard. They're getting heart attacks."

"We are complete press sluts."

"I am just trying to make the best possible case for the animals. That is clearly what I have been put on earth to do. Even after I am gone I will try to continue."

"Society is celebrity-based and we are determined to use [celebrities'] voices to make sure no one forgets there are issues over the use of animals. Celebrities can be great for our cause and can really make people sit up and think for the first time about animal abuse."

"I plan to send my liver somewhere in France, to protest foie gras (liver pate) … I plan to have handbags made from my skin … and an umbrella stand made from my seat."

"Every animal has his or her story, his or her thoughts, daydreams, and interests. All feel joy and love, pain and fear, as we now know beyond any shadow of a doubt. All deserve that the human animal afford them the respect of being cared for with great consideration for those interests or left in peace."

"If my father had a heart attack, it would give me no solace at all to know his treatment was first tried on a dog."

"Even painless research is fascism, supremacism, because the act of confinement is traumatizing in itself."

"I know it's illegal [trespassing], but I don't think it's wrong."

"It [animal research] is immoral even if it's essential."

"Even if animal experiments did result in a cure for AIDS, of which there is no chance, I’d be against it on moral grounds."

"When I hear of anyone walking into a lab and walking out with animals, my heart sings."

"I wish we all would get up and go into the labs and take the animals out or burn them down."

"Would I rather the research lab that tests animals is reduced to a bunch of cinders? Yes."

"Perhaps the mere idea of receiving a nasty missive will allow animal researchers to empathize with their victims for the first time in their lousy careers. I find it small wonder that the laboratories aren’t all burning to the ground. If I had more guts, I’d light a match."

"If it’s anything that’s going to result in suffering to animals or people, then I don’t think [the end] justifies the means. … Yeah; but then again if you could hurt ten people to save 100 people and there was no option, what would you do? I can’t really address that."

"Our nonviolent tactics are not as effective. We ask nicely for years and get nothing. Someone makes a threat, and it works."

"Well, it’s not like this is anything we are trying to hide. About three times in our 21-year history we have thought it was a good idea — and still do — to defend some very good activists who have done some decent things for animals and who have happened to get into trouble. One of those people is Rodney Coronado, who is a very committed Native American animal rights activist and a decent person. He did something [firebombed a research facility at Michigan State University] that put him in prison for three-and-a-half years and I think that if we hadn’t provided him with a good legal defence he wouldn’t be back out doing productive things in the community again — like the good person that he is. We are very happy to have done that."

"We do not advocate "right to life" for animals."

"Since co-founding People for the Ethical Treatment of Animals 21 years ago, Ingrid Newkirk has emerged as one of the shining lights of the animal rights movement. Through the use of shock tactics and a continuing series of controversial media campaigns, Newkirk and PETA have been able to effect change where other animal rights activists have failed miserably. Although criticized at one point or another by seemingly everybody under the sun, PETA nevertheless has a world-wide membership of over 300,000 activists and continues to be one of the most visible animal rights organizations in the world."

"Fast-food chains, clothing designers and even U.S. presidential candidates know the bitterness of the long, hard P.R. winter that is a Newkirk-directed campaign. Tofu cream pies are thrown at CEOs, gruesome billboards go up near corporate headquarters and throngs of vocal protesters dog profit margins at the wave of Newkirk's hand. McDonald's, General Motors, Calvin Klein and, most recently, Burger King have all buckled under the strain in one way or another."

"Ingrid Newkirk is not only a thoughtful animal rights and environmental activist. She is an inspirational leader. A heroine. A woman upon whom so many depend, around the world, for information and guidance. In a world where all animals, everywhere, are more threatened than ever, Ingrid Newkirk is their champion."

"When we were in Savannah, she told me, in the most unequivocal terms, that the world would be an infinitely better place without humans in it at all."

"Ingrid Newkirk writes as she lives — with integrity, conviction, courage, and humor."

"People have been willing to accept that the government is lying to us, but [are now also] more willing to accept the concept of aliens and other life forms. There's just a slew of stuff out there right now. It's been people's closet belief system, and now it's coming out of the closet."

"There are huge differences in the way male and female actors are perceived. Women have to be a certain size, in order to get good roles. The only successful, larger-than-average female actor I can think of is Kathy Bates. And once women reach a certain age, they can only expect one or two good roles per year, whereas male actors can continue working regularly well into their forties. Then there are the types of roles available to women. We're constantly depicted as sidekicks, ingenues, and hangers-on, rarely as independent and capable individuals. And the enormous, huge discrepancies in pay....the amounts that some male actors make are astronomically obscene. Women in Hollywood are constantly shown that there's a difference between them and men, and that that's okay. But it's not okay."

"Something happened when I got pregnant, and I'm not able to listen to that kind of music as much. I feel like I'm going nuts when I listen to it. I used to listen to Dead Kennedys, Circle Jerks, PiL, Butthole Surfers. But today, I can't. I love Alanis Morissette, Emmylou Harris' latest album, and all sorts of jazz and blues. If I want to hear something heavy duty, I'll put on the Foo Fighters or a good rocking Rolling Stones song. But that's as intense as I've got."

"I wouldn't say I'm normal, but I'm relatively stable. When I think of normalcy I think of mediocrity and mediocrity scares the fuck out of me."

"I didn't really think too much about the fact that it was about aliens. I was intrigued by that aspect of it, but I was more intrigued by the relationship between Mulder and Scully, and how intelligent this woman was, and that she would stand up in the face of his intelligence and feel comfortable with him."

"I will not tolerate not being heard as a result of excess testosterone."

"Just remember, you can do anything you set your mind to, but it takes action, perseverance, and facing your fears."

"Another miraculous result of playing Scully has been all the incredible young women I have been blessed to meet along the way--women who have shared that they have received strength from Scully, that because of Scully's strength they have been afraid but done it anyway. These have been women from all walks of life: women from low-income neighborhoods who have persevered despite all odds to study hard and pursue their dreams, enabling them to enter into better schools and work environments; women who have illness and physical challenges who have gotten better and stronger because they believe they can. I truly believe that we can overcome any hurdle that lies before us and create the life we want to live. I have seen it happen time and time again."

"My whole belief system is that our paths are drawn for us. I believe in reincarnation. I believe we're here to learn and grow. We choose how we come into this life based on what it is we have to learn. Some people have harder lessons than others."

"Sometimes, I genuinely enjoy having conversations with journalists; enjoying the few moments of intimacy with a stranger is fascinating to me. But once in a while that backfires and you're suddenly reading something that has a bent on it that you didn't feel was in the least bit a part of the conversation that you thought you were having. Then you get overly protective and say very little and then you come out of the hole again."

"When I was younger I think I showed off and I fed off the attention. And to a certain degree that has been satiated in this job, just in doing what I do. I think it's enough that I don't need to then push it."

"There is this view that if you are not tormented you cannot be vital and creative. I would like to think that is not true."

"Having been Scully for such a long time, I have to prove myself in other roles."

"Directing was a transformative experience for me, one that I really enjoyed."

"You know, the last time I was on [the show], we were talking about colonics and this is a little step up."

"If I chose to have a nanny, I'd be able to pay to have a nanny - a lot of women don't have that opportunity. I don't feel like I'm a working single mom, because I have that option that a lot of people don't have."

"I always felt I wasn't completely American and I wasn't completely British: there was a feeling of having my feet in both places."

"I also respond very strongly to characters I have not done before... something I can really sink my teeth into, and what's scary, and what terrifies me, because that's where I need to go."

"In England, I get offered films. I don't get offers in America. People don't know what to do with me in America. And I've disappeared."

"I try, in my life, to follow my heart. I know what it feels like to do things that are soul-decaying. A large aspect of life in Hollywood, in a stereotypic way, I find unbelievably soul-decaying. And I choose, albeit frustratingly to other people in my life, not to expose myself too much to too much of that."

"When I finished the series, I wasn't going to do television again. I never wanted to do television to begin with, and I was so exhausted by the process that I was wary of being in front of the camera again."

"I became an actor because it was the only thing I could do. I didn't have any friends, I didn't fit in. But when I started acting everything in my life shifted and I felt happy."

"I would never point a finger at anyone and say, 'They lived their life badly.' I take it as it comes and deal with each situation as it arrives."

"By moving to London I removed myself from the madness of the entertainment industry. I love the city and the culture, and it was an opportunity to bring my children up in a more sane environment."

"Dear Gillian, You are completely and utterly self obsessed. If you spent a quarter of your time thinking about others instead of how much you hate your thighs, your level of contentment and self worth would expand exponentially. One thing I learned way too late in the game for my own good was that you can effectively increase your self esteem by doing estimable things. Therefore I have signed you up to build homes for the homeless during your entire summer vacation. Your Christmas will be spent serving food at a battered women’s shelter and Easter is designated to reading stories to children in the pediatric cancer ward. Four months out of 16years dedicated to human beings other than yourself, you have gotten off easy. Oh and honey expand your horizons; your world is a bigger oyster than your low self-esteem wants you to believe. Love yourself; think of others and be grateful. I love you, I believe in you, and I look forward to respecting you. Me. You. Us P.S. Follow your dreams, not your boyfriends."

"London is my favourite city in the world. Flying in last night, I felt I was really coming home, and that's unique. It's the only place I actually miss when I'm not here. London appeals to many aspects of me - it just feels like where I belong."

"I've been asked whether I feel more like a Brit than an American and I don't know what the answer to that question is. I know that I feel that London is home and I'm very happy with that as my home. I love London as a city and I feel very comfortable there. In terms of identity, I'm still a bit baffled."

"If was a refugee forced to flee my home the most important thing I would take with me would be my brother's Buddhist prayer beads. He passed away a year and a half ago aged 30. Even in the darkest days before he died he never once complained. His faith and practice kept him in a state of grace until the end. May I never complain."

"You look just like that Mulder on X Factor."

"I would masturbate in a red speedo."

"We got a lot of letters all the time, and I was told quite frequently by girls who were going into the medical world or the science world or the FBI world or other worlds that I reigned, that they were pursuing those pursuits because of the character of Scully. And I said, 'Yay!'"

"I had started to become interested in the punk scene and started to dress differently than a lot of the kids in Grand Rapids, Michigan were dressing. And I got my nose pierced and I started to shave my head and dye my hair and wear a lot of black. And so I looked like somebody that might be arrested... I was a bit of a class clown, usually the one that people would get to do the things that they were afraid to get in trouble for... On graduation night, I was arrested... I had a boyfriend at the time who was a couple centuries older than I was and I'd convinced him that we should go and glue the locks of the school so that people couldn't get in the morning. And lo and behold, they had a security guard because it was graduation night and they were concerned that idiots like me might try and do something like that."

"Get out of the house. Find other human beings to communicate with. Read a book. Do yoga. Meditate. Be of service. That is one of the biggest single most things to get one out of oneself, is being of service to people who are less fortunate than ourselves."

"I have feminist bones and when I hear things or see people react to women in certain ways I have very little tolerance."

"Above anything else, stay true to yourself. Whether that means for you that you like to have blue hair, or you don't like to drink, or you are attracted to the same sex, or you want to remove yourself from Facebook, or you've got 3 different kids from 3 different dads but you know you're a really good mom, or you cry for a week because your turtle died. Whatever your truth is, stay true to yourself. But be a good person while you're at it."

"We shot the first five seasons up in Vancouver, so we were protected from the public mania, and the industry mania, for the most part. I was first exposed to it when I became pregnant in the first season, and I quickly learned the power of the machine; then again when I was trying to negotiate my salary to be closer to equal to what David [Duchovny] was making, rather than a quarter. Yes, it's been an ongoing education, but it continues to astound me."

"At the beginning [of The X-Files] the pay disparity was massive. But that happens all the time in Hollywood. It's, 'Do this for me, I'll get you a job.' All the stuff in the papers today about people in entertainment who have abused their position... it's built into our society. It's easy to miss and it's easy to get used to it. There are things that are intolerable in today's world, in terms of the perception of women. Whether they're vamps or vixens, the expectation that, if a woman is wearing a short skirt, she's 'asking for it.'"

"I am an actively heterosexual woman who celebrates however people want to express their sexuality."

"I don't think I'd be very good at what you'd call an ordinary job. I think I might be an artist, mixed media. And that is still something I'm interested in pursuing at some point, but I have this fear of taking my eye off the ball, and get distracted from that acting thing."

"We were in a small Republican town. There were only six punks there. We were weird. It's not like London."

"I was a confident fuck-up. I did drugs, and I went to concerts, and I snuck out of the house and I did all that stuff that rebellious teenagers do."

"To me a relationship is about loving another human being; their gender is irrelevant."

"Peace of mind, right mind, right action."

"I don't necessarily consider myself to be an icon, but I do consider myself to be a feminist."

"I've always been a believer. I've been a believer in many different realms of alternate reality, the human capacity to move out of different planes of reality. It's something that has been with me since I was a child."

"I like women a lot and I champion them. I tell people when they are beautiful, I tell other actresses when I think their work is amazing... So I think women feel relatively comfortable in my presence. Also, because I'm not perfect, you know? I've got flabby thighs, I'm aging and I'm 5ft 3in. I talk about my failing in contemporary society in terms of gyms or food or whatever. I think there's a polite appreciation that I'm honest."

"I sometimes don't enjoy it at all, and sometimes it feels like... breath."

"Young women have more choices to make today about what to be. One of those choices is activist."

"I'm damaged in many ways. And yet a lot of what my fight is about is pushing through that to live a meaningful, sane existence and make a difference and play to my strengths."

"I cannot abide red tape. It never strangles bad ideas, only good ones."

"“How do you have a child without being terrified all the time?” “Well, that’s the big secret to parenting, Ben,” Caitlin whispered. “You are terrified all the time. You get used to it. It becomes part of the background. Except for the times when it stabs you through the heart.” He gazed at her a moment, then looked down at his menu. “That was probably the worst sales pitch ever for having kids,” he said."

"The United States ambassador’s proposal for a demilitarized zone between the nations had been met with derision in India, whose pundits pointed out that Pakistan could not even establish a de-terrorized zone within it own borders."

"If irony were clean water, this would be a paradise."

"“Do you think I am ill? Mentally?” “Not at all. I believe you had a reaction to something—” “Like an allergy? Peanuts? We don’t have food allergies in Haiti,” she said with disgust. “We cannot afford to.”"

"Is that the ultimate paradox of life, she wondered, that the universe should become less clear with age?"

"Every fictional character is based on someone. My English teacher told us that."

"But “everyone knew” were words of death in scientific research."

"Predawn has always been undervalued as a witching hour, she thought. Midnight, in prose and poem, had gotten all the glory. At this hour, though, people had to gather their lonely, enervated willpower and make the first choices of the day. For that you needed raw courage."

"The universe doesn’t editorialize."

"Familiarity helped to construct subterfuge."

"“So,” Adrienne said. “You’re one of those.” “One of what?” Flora said, not turning her head. “One of those people who has a single success and takes that as a mandate to do anything you want.”"

"“I thought we had the conversation about my being uninterested in your opinions,” Flora said."

"Flora chose that moment to selectively not hear."

"“Dr. Davies, why are you obsessed with these?” “A scholar’s interest in the inexplicable.” “No,” Adrienne said. “A scholar would be publishing articles about these in journals, and asking every scientist and researcher she could contact for help with studying them.” Flora ignored her. “You’re keeping secrets,” Adrienne said. Again, she made no reply."

"An archaeology group that hadn’t publicized one of the greatest finds in the history of the field was probably not to be trusted."

"It’s a fair bargain. Some trust, some distrust, in the end win win."

"Mikel knew better than to question her. Not because she was always right, but because there was no changing her mind once it was set."

"Hot water is good for bathing, bad for fish."

"“The intrigue is not even what makes this work intriguing,” he quipped."

"“That is irreligious.” “As your comment is ill-informed,” Caitlin replied."

"The geology, the cosmos, they waken something. Even in scientists."

"“Divination has always embraced strange, ultimately disproved customs,” she said."

"He had looked at Qala then and said, “And I hope we never find out. That would make someone right and someone wrong.” “Isn’t knowledge worth that?” Qala had asked. “Questions are always more valuable than answers,” Nimma had replied. “I suppose if answers encourage new questions, they are valid. But this one? I do not think any of the major participants would receive the truth kindly, or willingly.”"

"Either everything matters or nothing does."

"She's a beautiful actress and a beautiful person. We bonded in the abandoned mental institution we were filming in together."

"I ADORE Gillian. She's smart and strong and fascinating. What a talent."

"Gillian Anderson is greatest actress of her generation."

"Every time Gillian Anderson appears on the television, my wife looks at me like I'm mentally cheating on her."

"She arrived as a surprise guest, and was charming and funny and utterly wonderful. On seeing her, I was as cool as you might expect, if by being cool means standing at the sides of the stage, unable to move my limbs in her direction. The many nights I'd spent with Agent Scully in my 20s, imaging our imaginary life together, left me flushed and embarrassment."

"She has become like a proper feminist icon. There are so many straight women having girl crushes. You're turning Britain lezzy!"

"I had to fight for Gillian. Not because of her youth or relative inexperience, but because she didn't fit the network's or the studio's idea of the prime-time tootsie. She didn't have the usual assets they thought of in a TV man-woman relationship."

"Gillian Anderson is one of a kind. She's lovely. She's a fantastic mother. A steadfast friend. More beautiful today than she's ever been. And a natural actor who was born to her art."

"I gaze at her perfect skin, unable to suspend my disbelief. One of the more unnerving things about Anderson is that no photographer has ever done her justice; in the flesh, she is 10 times more exquisite than on the page – today, as I now point out, being no exception."

"One of the reasons why I thought she is the best actress of her generation is because she is incredibly focused, understated, truthful, detailed, intelligent, with an underpinning of emotion that she chooses, for the most part, to keep in check."

"I didn't want her to look kind of perfect, but one of the things about Gillian is that she always kind of looks stunning, just because she's got such an interesting face. There's such an intelligence going on in her acting, I think, your eye is drawn to her."

"My secret crush of a famous person that people will actually have heard of? I'm quite conventional. I really love Gillian Anderson. Like, ever since she was Scully and I wasn't even out then. It always surprised me but now I know. I love Gillian Anderson. I like red heads so I quite like Susan Sarandon and Helen Mirren. But Gillian Anderson -- totally, totally love that."

"I think she's got a wonderful stillness in her performances, so that she never seems to be acting particularly. She just brought a terrific sense of tragedy to this part, a woman who has spent her life being so contained, with almost no ability to express herself."

"She's so remarkable. She's not one of those actors who just does her usual thing every time. She's completely different in everything she does – she even has a different voice in every role."

"I was looking for someone who had that kind of period look; I wanted the film to look like Singer Sargent portraits and I saw her extraordinary face and that kind of luminosity that one associated with Greer Garson in the late 40s. I just thought... she'll never meet me; she'll never say yes."

"She's a fantastic amazing actress. That’s so evident in her work; in everything she has done – I think especially in The Fall, but she's so fun as well... For my money, she's really sweet and funny and easy and has really giggly childish side to her that comes out often on set. She's great and I can't say enough of good things about her. She's brilliant."

"I think she gets better and better and she's more and more beautiful every year. And she's just... she's a dream."

"...Gillian Anderson, the best co-star anybody could have."

"Gillian has beautiful eyes. Her eyes anchor me to the scene. They're big and they're blue and they're wet."

"Gillian's a really hard working actress. I can tell you that much. A lot of times when I give up on a scene, she stays in there. She never doesn't try to do it as well as she can. That can be pretty inspiring. And infuriating."

"Gillian is every bit as hot, and hotter. It's somewhat shocking."

"There's a recognition, an animal recognition, of meeting your match. Stanley is not going to give up and neither is Blanche. That’s what’s exciting about what Gillian has done is empower Blanche. Her performance is very strong – she's a warrior – a glamorous warrior."

"[She's] one the of the most elegant and savage performers I've worked with. We're boxing each other off the stage every night, with love."

"There is such a clever quality to Gillian's performance where she's balancing so much in terms of tone that she goes from these very serious pontificating scenes about the nature of what they’re doing to virtually a broader comedy of sorts."

"What self-respecting gay man doesn't want to be Gillian Anderson?"

"I think that’s the fun of playing with such an iconic actress like Gillian Anderson who really expands to fill the vessel of whatever role she’s inhabiting. Working with her has been such a joy: A, I love her as a human being and find her to be such a bright spark of light, and B, it’s a ball to throw some absolutely ridiculous dialogue her way and see how it spins off the edge of her bat. If you are watching the show and you see a particularly bloated piece of dialogue, chances are it’s a direct quote from one of the Thomas Harris books that I’ve fetishized over in the process of making the show, and there are some doozies where I'm like, 'this is such a great line — I want to make it dialogue but it’s so over the top... I’ll give it to Gillian!' So that’s a joy."

"Just saw Gillian Anderson in A Streetcar Named Desire at St Ann's warehouse. She was remarkable, powerful, funny, tragic."

"I mean I was OBSESSED with The X-Files and I wanted to marry... She was the one person who I was like, 'We're gonna get married. One of these days, she and I will finally meet and this will finally happen.' So last night I was just sitting next to her like, [whispers] 'It's Gillian Anderson, oh my God.' I don't even know what I said or how I answered the questions; I was just looking at her like, 'She's so beautiful.'"

"Just finished watching the utterly compelling series The Fall on Netflix. What an amazing and beautiful actress. That's Gillian Anderson of course. I knew she was amazing when she was in Bleak House, but she gets better and better."

"G-Money, as I call her."

"... Gillian Anderson. One of the nastiest actors I have run into in all these years in the business. David was just the sweetest, and kept me from walking off the job."

"Who wouldn't be infatuated by Gillian Anderson?! Gillian Anderson could play a rabbit and I would be totally be infatuated by her."

"You are our most censored guest ever... But it was my fault; I asked you what was your favorite curse word and you continued to use it like 48 times."

"I thought Gillian Anderson was amazing in The House of Mirth, also adapted from a Wharton novel. She should certainly have been nominated for an Oscar. Will you put that in, please? Every now and then I think there is huge injustice in our business."

"I'm in awe of Gillian's work of late, all of the stuff that she’s done. Oh my god, The Fall, she’s amazing in that! It's just always great to see a great actor, so that's exciting right there. And Duchovny is everybody’s favorite puppy dog."

"I knew I was gay when I would stay up and watch Saturday Night Live, put on a wifebeater and lift weights. Also, I'd masturbate to Gillian Anderson in The X-Files... That's when my mom found out."

"Outstanding. Fantastic. She's a stunning living legend."

"She's a fantastic wonderful actress and she's an extremely funny person as well. So we had some good fun quality time together."

"I have to say something about Gillian Anderson before we go on. Have you seen her in The Fall? This is just an amazing actress, just an amazing actress. I just have to throw that in there. So she's had to sort of transcend Scully, I think, and she has."

"Being with Gillian was like going to a surprise party. Gillian had an eight-line part in a French farce but turned it into a star role just by the attitude she brought to it. She has an incandescence."

"Honestly, Gillian Anderson as the next James Bond would be the greatest thing of all time."

"You've got to go for it, and once she had her confidence, it was as though there was nothing she could not do. To this day, she is one of the most remarkable performers I have had the privilege of working with, and I would work with her again in a second."

"Gillian's a lot of fun, very intelligent, has great ideas and creates a lovely atmosphere on set."

"Just like Mitch Pileggi, I too had a crush on you."

"Skinner had a huge, huge, huge crush on Scully and that's why he was so pissed off at Mulder all the time, because he knew he didn’t have a chance and it was always there. And it was so easy; just looking at you. Because I had a crush on you! I ended up marrying her photo-double, so here you go. That's all I'm going to say about that."

"When I did The X-Files I didn't have a lot to do with her, except when I was lying there dead. But she was so sweet; she welcomed me to the set, she thanked me for being a part of the show. An Amazing woman. I think she also broke boundaries, because on television she wasn’t this tall statuesque blonde that you would expected that the network would cast. They cast this really interesting, beautiful, nonetheless but interesting, intelligent woman. And I think she changed the way people perceived women on television, because she broke the mold. She wasn't what you expected and she ended being probably one of the most beautiful. So I have huge admiration for her."

"I was very lucky to see the brilliant Gillian Anderson as Blanche in A Streetcar Named Desire at the Young Vic in London the other night. She is just exceptional... what a power house."

"I really wanted to go on Broadway but I was like - do I want to leave my dogs, my house and my friends for nine months? But then I thought, "Wait a second. If this wasn't being offered to me and I heard there was an audition I'd be desperate to have the job." When you're offered things, it makes it so much easier to be indecisive. And it's silly because you can pass on some really amazing things."

"When I was little, every birthday was big — you just couldn't wait to get older. But a lot of great things happened around 30. From 28 to now has been a time of incredible change and growth, deepening and ripening, good stuff. It's been hard too, because when you're going through that stuff you have to go down into the mud. They've been really interesting years."

"When I went vegetarian at age eleven, it was a remarkably easy transition. A boy at my school was attempting to kill creatures in the pond. When I tried to stop him, he said, “You eat animals,” like that meant I had no right to try and save something that could end up on my plate later. The hypocrisy of my actions became crystal clear in that moment. I decided, no more meat. … When I first started working for two organizations supporting anti-factory farming, vegan outreach and humane education, my choice to go vegan became that much clearer. I realized veganism is the only diet that can change the world. … You can expect a healthier body, and the feeling of pride that goes hand-in-hand with living according to your values. That’s something that many people aspire to, but few people achieve."

"Like many people unfamiliar with the history of America's wild, free-roaming horses, I had always thought that the wild horse was a "mustang", that is, a unique breed of horse. In reality, wild horses are feral horses, the offspings of domestic horses that have been turned loose, or escaped, into the wild. By wild, I mean the animals are not owned privately, and they basically fend from themselves without any care or supervision. Moreover, they live in some of America's most remote and sparsely populated high desert country."

"What has particularly interested me about these horses is that, after thousands of years of domestication, they have adapted so successfully to life in the wild. If these horses are really as healthy and as sound as they appear, then there is probably a lot we can learn from them, such as the way their hooves are shaped and the manner in which they shape them."

"Every system of horsemanship practiced in the horse world today should come into scrutiny."

"The natural hoof, like natural locomotion, is what nature has intended for the hooves of the modern horse. The natural shaped hoof found among wild horses in the outback is nothing less than a structural masterpiece; it has no rivals among domesticated horses anywhere."

"Variation is clearly nature's way."

"The wild horse — healthy, prolific, and fully capable of surviving on its own — provides us with the perfect window through which to inquire, observe and learn about nature's grand plan for the quintessential natural horse."

"Forsake the use of violence on defence of reason. Remember, horses are unique with minds of their own and need to be related to as such if we are ever to have enjoyable and productive relationship with them."

"Don't lose temper with the horse — this ultimately defeat your best intentions."

"Not all horse care practices are bad; some have evolved for very sound reasons. But for those practices where the intent is bad or the results are harmful or ineffective, it is time to go back to nature and think things over."

"The vast majority of lameness in the domestic horse world cannot be understood properly or completely without considering the effects of abuse. Although many might argue to the contrary,most lameness among horses is really more an issue of ignorance, violence, and complicity than is of veterinary medicine; veterinar scools, clinics, and slaughterhouses are simply the processing stations that have to deal with it. What is not an issue here are injuries that stem from unfortunate accidents, where the horse enthusiasts made an honest miscalculation or innocently followed the bad advice of someome they trusted. What is of concern is abuse that results from neglect and bad intent."

"Unfortunately, equine lameness has also become a booming business in the horse world."

"The domestic horse world needs to usher in a new order of horsemanship, based upon the paradigm of the natural horse and rider."

"Could you look at animal in the eyes and say to it "my appetite is more important than your suffering"? I hope not."

"a long time ago only kings had rights. then rights were extended to property-owning white men. then all men. then wymyn [sic]. then children. then the mentally retarded. now we're agonizing over the extension of basic rights to homosexuals and animals. we need to finally accept that all sentient creatures are deserving of basic rights."

"Better a loving single parent family than a 'conventional' family wherein the parents hate each other and the father is a demagogue."

"I got a phone call from Ricky Martin's management asking me if I'd like to do something with him in Florida around the winter music conference. My answer is as follows: 'I would consider doing something with Ricky Martin if and only if he publicly apologizes for performing at George W's inauguration and if he confirms that when he danced next to George W. Bush at the inauguration he could smell brimstone and that George W. Bush is in fact the spawn of Satan. So if Ricky Martin goes on national television to confirm that George W. is the spawn of Satan then I will perform with him. Otherwise no deal. And only if we can do a cover of 'In a Gadda-da-vida', but The Simpsons version, 'In the garden of Eden' (to which reverend Lovejoy responds ""that sounds like rock and or roll""). And, by the way, I'm a pretty easygoing young-ish person, so if you ever see me walking down the street just stop me and say hello. We're all in the same boat, right? of course you'll have to make it past my phalanx of security guards who are all ex-NFL linebackers, and the cadre of dobermans, and the perma-moat that I wear that's filled with electric eels and vicious sea monkeys. So if you see me just come and say hi. I'm normal."

"Ozzy Osbourne used to snort ants. Led Zeppelin had sex with hookers on private planes. And I start an on-tour book club. Because one can only snort so many ants and have so much sex before one starts to long for the comfort and companionship of a good book."

"Why can't a Democrat get fired up about protecting the environment and enacting gun control legislation just as right wing republicans get fired up about making sure that children have access to assault weapons and banning 'The catcher in the rye' and 'Harry Potter'?"

"I'm actually kind of impressed by Iraq's patience right now... I mean, look at it objectively. They've opened their doors to un inspectors, they're being bombed by british and american troops, american forces are massing at their borders, american diplomats are actively looking to assinate [sic] Saddam Hussein, etc. It almost seems like Bush is doing everything he can to taunt Saddam Hussein. Not just if you step over this line I will hit you, but if you step over this line while I put rats on your back and put butter on the floor and make fun of your mom and move the line then I will hit you, in fact I'll hit you even if you just stand there and do nothing. It's painfully clear that iraq should not be allowed to have weapons of mass destruction. But it also seems painfully clear that the bush administration have no intention of finding a peaceful resolution to the situation in Iraq."

"It will be interesting to see what the long term fruits of our national apathy will be, 'cos so far they've been pretty foul."

"One simple word: ugh. Is something still considered a conspiracy if it's played out right under our noses?"

"For example, you can go on all the pro-life chat rooms and say you're an outraged right-wing voter and that you know that George Bush drove an ex-girlfriend to an abortion clinic and paid for her to get an abortion.Then you go to an anti-immigration website chat room and ask, "What's all this about George Bush proposing amnesty for illegal aliens?""

"Call me a nerd if you like, but I do find it hard to leave home without my laptop and a good book."

"You are a liar. You are inept. You are probably the worst president that the United States has ever had to endure. You are not welcome in NYC."

"Put me on the train, send me back to my home Couldn't live without you when I tried to roam Put me by the window, let me see outside Looking at the places where all my family died"

"He was searching Blindly night and day This life, there must be more Breaking beauty, Just to stay awake His heart was like a stone"

"And on the last day He walked out in the sun He only just discovered the sun On the last day And on the last day When all his work was done He only just discovered the sun On the last day All this rapture Right here all along In scraps he tore away All this color In his final breath Exhaled the dark and gray"

"Mainly the fact that I love animals and don’t want to be involved in anything that causes or contributes to animal suffering. Also, I never really liked meat that much, unless it neither looked [n]or tasted like meat. Like taco filling. But, mainly because I love animals and don’t want them to suffer. Death is unavoidable, suffering is avoidable."

"She behaves with all the sensitivity of a sex-starved boa constrictor"

"She is a half-mad old bag lady. The Finchley Whinger."

"...so unpopular, if he became a funeral director people would stop dying"

"He was a fairly competent chairman of Housing [on Lambeth Council]. Every time he gets up now I keep thinking, "What on earth is Councillor Major doing?" I can't believe he's here and sometimes I think he can't either."

"Since the great days of Jimmy Greaves, it's the only time anyone's managed to score five times in a Chelsea shirt."

"To make matters worse, they have elected a foetus as the party leader. I bet a lot of them wish they had not voted against abortion now!"

"That this House is appalled, but barely surprised, at the revelations in M15 files regarding the bizarre and inhumane proposals to use pigeons as flying bombs; recognises the important and live-saving role of carrier pigeons in two world wars and wonders at the lack of gratitude towards these gentle creatures; and believes that humans represent the most obscene, perverted, cruel, uncivilised and lethal species ever to inhabit the planet and looks forward to the day when the inevitable asteroid slams into the earth and wipes them out thus giving nature the opportunity to start again."

"I have gone to a safe house, as they say, so I might as well have a different name"

"I found it intellectually numbing, tedious in the extreme. All you were was a sort of high-powered social worker and perhaps not even a good one. So I won't miss that."

"Living proof that a pig's bladder on the end of a stick can be elected to Parliament"

"At one point Portillo was polishing his jackboots and planning the next advance. And the next thing is he shows up as a TV presenter. It is rather like Pol Pot presenting the Teletubbies."

"I think my exact words were "Fuck me!""

"We'll look back and wonder who were these barbarous people, just like we look back at those who supported bull-baiting"

"Personally I wish the police had truncheoned the English fans to death, but I can’t really say that on the record."

"I am finding the inherent politeness of this place quite destabilising. Having come from a House where politeness is about as rare as an orderly queue at a London bus stop, the culture shock on entering your Lordships' House has been profound. Indeed, such relentless politeness is not merely destabilising, but positively exhausting."

"I could have been a serious athlete, only to have my promise cut short when I discovered Woodbines and women. Thankfully I have long since given up the former, and the latter have long since given up on me—except, of course, for the lovely Lady Stratford, who for reasons beyond my comprehension still tolerates my presence."

"More people have probably died from eating dodgy Chinese food than contracting some form of avian flu. The last thing we want is for the Daleks from Defra to start suggesting that they want to exterminate wildlife—as is their normal response when confronted with such a problem. We do not want any proposal that migrating birds are going to be destroyed because of alarmist figures and notions that appear in the Tory press."

"If champagne ever wanted cheering up, it would drink Tony Banks."

"...one of the most charismatic politicians in Britain, a true man of the people."

"What I'm continuing to do is cutting out the equation that wastes the most amount of time — and that is working within the system."

"I wish I could do it again, only I wish I could take all of the animals out of the environmental fur farm ... I have absolutely no regrets, and I hope the same thing continues to happen at MSU and every other college campus that does animal research."

"You know, those people - I think they should appreciate that we're only targeting their property. Because frankly I think it's time to start targeting them."

"I’m a member of the Pascua Yaqui Nation and as an indigenous person, the fur trade represents so much more to me than just animal abuse. It represents cultural genocide. They were the foot soldiers of an invasion and conquest in the “new world.” They were the ones who introduced disease. They were the ones who introduced alcoholism. They were the ones who introduced gunpowder and many, many things that led to our decimation."

"You're damn right when you say I've shown people how to make a firebomb, I've done my time for my crimes, and I should be able to talk about them."

"Don't ask me how to burn down a building. As me how to grow watermelons or how to explain nature to a child. that is what I want to grow old doing. Please afford me this."

"In my years past I have argued that economic sabotage was an appropriate tactic for our time. Like all strategists I have also been forced to recognize that times have changed and it is now my belief that the movements to protect earth and animals have achieved enough with this strategy to now consider an approach that does not compromise objectives, but increases the likelihood of real social change. Let our opposition who believe in violence carry the burden for its justification, but let those who believe in peace and love practice a way of life that our society sorely needs now more than ever."

"To me, looking at other people in terms of what is wrong with them —these gradations of disturbance— was and is distasteful. Always implicit in the doctor's view is, of course, how much more "healthy" you are than they. And this is almost never the case."

"Ferenczi was considered paranoid for believing his women patients; the men's confessions were not even discussed. Ernest Jones, the powerful English analyst who had been Ferenczi's analysand, now took up the cudgel against him in deadly seriousness. Jones let it be known after Ferenczi's death in 1933 (he died a few months after the quarrel with Freud) that he was really a homicidal maniac. While I was in London working in the Jones archives I discovered what this really meant: Jones believed that to disagree with Freud (the father) was tantamount to patricide (father murder). And so, because Ferenczi believed that children were sexually abused and Freud did not, Ferenczi was branded by Jones as a homicidal maniac, and this piece of scurrilous interpretation stuck."

"Somewhat to my surprise, I was accepted for membership in the society [the San Francisco Psychoanalytic Society]. I was looking forward to giving my inaugural paper, "The Navel of Neurosis: Trauma, Memory and Denial," the one I had written with my wife, Terri, and which Schiffer [Masson's analyst] had claimed as his."

"Because I was so eager to believe I was being helped by a talented, ethical, benevolent, and intelligent man, I sought evidence for this wherever I could. Anything less than this was too dreadful to contemplate."

"I was thrilled. I loved the idea of opening everything up, of making old and secret documents available to anybody who wished to see them."

"Almost all analysts in America are physicians and psychiatrists, and the medical profession is layered into a strict hierarchy. Every psychiatrist in a hospital is chief of some service, or head of some department."

"After returning to Berkeley, I was called by the New York Times. They had heard about the paper and the response to it and wanted to send a reporter to Berkeley to talk to me about the issues surrounding it. Ralph Blumenthal came to Berkeley, spent a few days talking with me, left and wrote a sober and intelligent account, sketchy and somewhat popular, but basically correct. I was completely unprepared for the storm it was to provoke within psychoanalytic circles. To this day I am not entirely certain what it was in the article that so infuriated the analytic community. But there can be no doubt about the severity of the anger, even rage, directed at me. The two-part article was published in the "Science" section of the Times on two successive Tuesdays, August 14, and August 21,1981. I happened to be in England when the first part came out. Anna Freud had seen it and called me. "I am surprised at all the phone calls I have been receiving. I can't see anything so terrible in this article." I was relieved."

"Every day I get many calls, from all over the world about how awful you are. How awful this article is. How bad it all is for psychoanalysis."

"Eissler's rage knew no bounds. He did not like being harrassed by other analysts. "Just today Masud Khan called me from London and asked me to dismiss you from the Archives. The board members, all of them, or at least most of them, are asking for the same.""

"But Eissler also knew how the very people making the complaints and demanding my dismissal for what was, after all, a disagreement about the history of psychoanalysis, were guilty of extraordinary breaches of ethical conduct."

"Khan told me: "Nobody wants to say anything publicly because I know too much about all of them. If we were all to be honest with each other, that would be the end of British psychoanalysis.""

"In my experience, psychoanalysis demanded loyalty that could not be questioned, the blind acceptance of unexamined "wisdom". It is characteristic of religious orders to seek obedience without scepticism, but it spells the death of intellectual enquiry. All variants of "because I say so," or because the Koran says so, or the Bible says so, or the Upanishads say so, or Freud says so, or Marx says so, are simply different means of stifling intellectual dissent. In the end they cannot satisfy the inquisitive mind or still the doubts that naturally arise when such a mind is confronted with authoritative statements about human behavior."

"[From a discussion with Sigmund Freud’s daughter]"

"While working at Anna Freud's house, I found an unpublished letter in which he [Freud] told Fliess, less than two weeks after he gave the paper [The Aetiology of Hysteria], "I am as isolated as you could wish me to be: the word has been given out to abandon me, and a void is forming around me." Both the immediate response to the paper, and the subsequent response were ones that Freud had not anticipated: his colleagues thought he was crazy to believe his women patients. This was bound to have a disastrous impact on a young physician with a growing family, eager to open a neurological/psychiatric clinical practice. Where were his referrals to come from, if his colleagues thought he was completely daft? I made this point to Anna Freud."

"I called Anna Freud in London to tell her what was about to happen. It was a strange, honest conversation."

"By the way, your wife's intelligence is not natural. In fact, I find it disgusting. Because I know what it is really all about. And so does every other normal woman. Normal women don't want to be with your wife. They can't stand her. And you know why? Because they can tell you that she is using her brain like a penis. Her mind is so developed because she is so filled with penis envy. She is so desperate for a penis that she has created one in her head. Her brain. Her huge brain is nothing but a substitute for her desire for a huge penis. Your wife has a cock for a brain, Masson, and you're getting fucked." He chortled in delight. I suspected from the way he said this that he believed it. It was a combination of the worst of analytic theory (penis envy) and the worst of his own personal prejudices against women. He said it with such passionate self-righteousness, that I knew I was helpless against him. It could never become the subject of a rational discussion."

"I liked the idea of representing nobody but myself. No affiliation, no ties, no loyalties."

"I still yearned then, and probably even more so earlier, for a strong, masculine person on whom I could pattern myself. Somebody I could admire, and imitate, and become close to and learn from. I had sought this, always, in my teachers, and my search had always ended in disappointment. I was attracted emotionally to a position that I could only despise intellectually."

"Animals cry. At least, they vocalise pain or distress, and perhaps call for help. Most people believe, therefore, that animals can be unhappy and also that they have such feelings as happiness, anger and fear. But there is a tremendous gap between the common sense viewpoint and that of official science on this subject. The ordinary layperson readily believes that his dog, her eat, their parrot or horse, feels. They not only believe it but have constant evidence of it before their eyes. All of us have extraordinary stories of animals we know well. Yet, by dint of rigorous training and great efforts of the mind, most modern scientists — especially those who study the behaviour of animals — have succeeded in becoming almost blind to these matters."

"The professional and financial interest in continuing animal experimentation helps to explain at least some resistance to the notion that animals have a complex emotional life and are capable of experiencing the higher emotions, such as love, compassion, altruism, disappointment and nostalgia. To acknowledge such a possibility implies certain moral obligations. If chimpanzees can experience loneliness and mental anguish, it becomes more wrong to use them for experiments in which they are isolated and anticipate daily pain."

"It is often said that if slaughterhouses were made of glass, most people would be vegetarians. If the general public knew what went on inside animal experimentation laboratories, they would be abolished. However, the parallel is not exact. Slaughterhouses are invisible because the public wants them that way. Everyone knows what goes on inside them; they simply do not want to be confronted with it. Most people do not know what goes on with animal experimentation. Slaughterhouses allow visits. Laboratories where animal experiments are performed are secretive. Perhaps those who conduct the experiments know they would be stopped if what they do were known even by other scientists. Perhaps they are ashamed."

"Rats and mice are not generally regarded as pets, but as pests; they have few defenders. Yet the pain a rat or a mouse feels is every bit as real as that of any pet. In laboratories, they suffer, as anybody who has heard them moan, cry, whimper and even scream knows. The experimenters dissimulate about this by insisting that they are merely vocalising. Descartes lives on."

"Cats are contented with their lot, with or without our approval. They have less need of us than we would like. It would flatter us to think that cats cannot survive without us, that they need us emotionally as well as materially, whereas in fact they probably do not need us in either sphere. This wounds our vanity. We need cats to need us. It unnerves us that they do not. However, if they do not need us, they nonetheless seem to love us."

"Cats do not give us too many chances. Abuse a cat's trust twice and you could be history, for cats are much less forgiving than dogs and will often lose their trust in you should you behave badly. A dog gives you infinite slack; not so a cat."

"Humans are great lovers of consistency, and it annoys us that cats have different rules. Even if a cat is willing to give up her life for you, that does not mean that she is willing to change her mind at your request."

"There is rarely an exception: once a cat makes up her mind to do something, your pleadings matter not at all. A dog, in the same circumstances, no matter how urgently he needs to do something, will change his mind if you insist. He is made for compromise, for self-sacrifice, for thinking about how you feel. Not cats."

"The idea, to a cat, that somebody else owns him is ludicrous."

"The cat does not merely experience contentment, he exudes it. You cannot be in the presence of a contented cat and not have some of that contentment rub off on you. Which surely is a good part of the reason we love cats so."

"Unlike a human smile, purring cannot be, as far as anyone knows, faked."

"Many people feel more complete with a cat in their life, and I would not be surprised if cats felt the same way about us. I know that if I disappeared from the lives of my five cats, they would not be as happy as before. I know, because they wait for me to go on walks along the beach, though they could perfectly well go on their own. When I am with them, they react in such a strong way, gamboling, racing ahead of me, and then flopping down in my path, that it is obvious they derive great pleasure from my company. I find it hard to believe, though, that they could possibly enjoy my company as much as I enjoy theirs. This is not surprising: we domesticated cats for our benefit. While they get something from it, we probably got the better deal."

"There are many people who have undergone great suffering who seem to possess knowledge of the deepest recesses of human emotion unavailable to the rest of us. They may want to impart it, but we often cannot hear. Strangely enough, farm animals strike me in the same way."

"[About pigs] … of all animals their flesh most resembles human flesh, which is somewhat disconcerting when you consider that more than 40 percent of all meat raised in the world is pork."

"Those who live with pigs often speak of them as we normally speak of dogs—intelligent, loyal, and above all, affectionate. Each one, I am continually reminded by people who know them, is a complete individual, like no other pig."

"I didn't even know that chickens could fly, and suddenly one was landing on me. It happened when I was visiting a farm sanctuary. If I had been younger I would have asked my parents if I could take her home, please! After all, she chose me. Never mind that she chose everybody; she was a particularly friendly chicken. She made soft, strange cooing sounds and nestled into my arms like a happy kitten. … In fact she was an ordinary chicken, but simply one who had no reason to believe that people were after her. This is how chickens and humans would relate to one another if one was not exploited and the other doing the exploiting. Very much like cats and dogs. They just wait for the chance."

"Perhaps if we had realized they are birds, with all the wonderful characteristics of birds, we would have paid closer attention to the ways in which chickens can enchant us. Take dust-bathing, for example. We call it a bath because the chicken finds a small indentation of dry earth and then proceeds to immerse herself in it as into a warm bath. The earth cleans her feathers. The first time I saw a chicken taking a dust bath, stretching out one iridescent wing and holding it up to the sunshine, then settling into the warmth of the afternoon only to fly effortlessly to a tree to roost in the evening, I was astonished."

"Many years ago, when I was merely a vegetarian, I met the great Cesar Chavez, and he said to me: "If you are interested in preventing animal suffering, the first thing you should give up is eggs and milk, because the animals who produce those foods lead the most unhappy lives. You would do better to eat meat and stop eating eggs and dairy products." I was shocked, since I had no intention of eating meat but had never thought of giving up eggs or dairy products. But when I looked into it I realized he was right, and now, years later, after I have studied the matter up close, I know for certain that he was completely correct about the cruel treatment of the animals raised for such products. The advantages of a vegan diet are enormous for our health, for the environment, for the animals themselves."

"This book is about a simple, benign experiment, or perhaps we should call it an inquiry, to learn what are the essential ingredients in interspecies friendships and even love. The basic idea was to raise together a kitten, a puppy, a bunny, a chick, and a baby rat in close circumstances to see if they would all get along and even become good friends."

"First, the eight rules of tolerance: 1. Stay out of the way. 2. Don't pick a fight. 3. If challenged, walk away. 4. Avoid eye contact. 5. If your enemy is diurnal, learn to be nocturnal. 6. Vice versa. 7. Possess nothing the other wants. 8. Draw the line at hurting kids: I will fight to the death. After tolerance is achieved comes play. Here are the nine rules of play: 1. Know when to quit. 2. Learn how to handicap. 3. Learn what frightens the other (cat claws). 4. Don't let it get to you. It's just a game; you mustn't take it seriously (cats have trouble with this one—escalation is always a risk in cat games). 5. Don't eat your playmate. 6. Pay attention to the signals on the other side—for instance, “enough” and “quit.” 7. Don't suddenly change the rules. 8. Don't be a sore loser. 9. Remember: It's only a game. And if play succeeds, we can move on to the eight rules of friendship: 1. Learn the rules of your opposite number. 2. Recognize that danger is no longer relevant. 3. Take your time. 4. One step at a time. 5. Apologize often by learning the other's words, gestures, sounds, or postures for “I'm sorry.” 6. Acknowledge mistakes. 7. Make the offer of friendship more than once. 8. Express curiosity about what the other is like."

"Perhaps it is possible for humans to change directions, to look at animals not as competitors or as yet another race to colonize, but as models for achieving something that has eluded humans for their entire evolutionary history. If animals can learn to live with other species in peace, and sometimes even in friendship, is it not possible that observing this extraordinary ability may yet act as a catalyst for us? Is it not possible that harmony among nations need be not a mere fantasy, but something we can learn from observing the achievements of these so-called lesser species? All that is lacking are the will and the humility."

"I do not find it surprising that the Jains, the Buddhists, and the Hindus have all taken seriously the lives of others. The ability to imagine ourselves into the minds and bodies of “others”—whether humans we term different from us (Down syndrome children; Alzheimer sufferers; the so-called mentally ill) or the animals we use for our food—is of central importance because the failure to do so is precisely what led to the horrors of Auschwitz. So, when people ask, Have you nothing more important to think about? the answer is: There is nothing more important to think about than the heart of empathy, which in the final analysis is nothing other than the ability to love. Becoming a vegan is simply one manifestation of that love."

"When I talk to farmers about how they treat the animals on their farms, I come up against a strange fact: while the general public and most research scientists all acknowledge that farm animals suffer, the farmers responsible for them have a tendency to deny it."

"No cow gives milk unless she gets pregnant and gives birth to a calf. (I remember one dairy farmer I visited insisting that the cow would be in pain unless she was milked; true, but only because she had just given birth to a calf who was no longer present.) The milk is meant for the calf. … But our greed is greater than any reasonable person could expect: we do not allow the calf even the small amount he or she would normally take in a day. We want it all. So the calf is separated from the cow immediately upon birth. The industry says this must happen instantaneously, for otherwise there is a risk—no, it is a certainty—that the two will bond. In fact, they have already bonded, just as much as would a human mother with her baby. The strong bond is inborn in all mammals. The terrible sound one hears on any dairy farm after a cow has given birth is the call of a lost calf, calling her mother, and the mother answering in desperation. If that is not suffering, I don't know the meaning of the word."

"When the underlying reality is particularly unpleasant, we minimize—numbing ourselves to the actual extent of the real story. We say, “Things can't possibly be as bad as people tell us,” because we don't want them to be that bad. This is a form of magical thinking, a way of shutting our eyes. Surely if things were that bad, somebody would do something about it. Withdrawal can take the form of removing our interest (another horror story about furry pets, yawn, yawn); or our wandering attention (understandably, since we are besieged by other equally pressing images of horror). Of course this reaction can be genuine: not everyone need become an activist in the cause to end animal suffering. And becoming a vegetarian may seem like going too far. In fact, it is not such a difficult step and could be legitimately seen as the very best form of activism."

"And, after all, the humane spirit, which is the motive power of all true schemes of reform, is, by its very essence, independent of belief in what is commonly called "success." We work for an ideal, not because we believe the ideal is destined to be triumphant, but because we are impelled so to work, and cannot, without violence to our best instincts, act otherwise. We protest against cruelty and injustice for the same reason, not merely because we feel that the dawn of a better day is at hand, but because such a protest has to be made, and we know intuitively that we must help to make it. Of the event we can have no absolute assurance—it rests for other minds and other hands than our—but we can at least be assured that we have done what was natural and inevitable to us, and that, whether successful or unsuccessful, there was no other course for a thoughtful man to take."

"The emancipation of men from cruelty and injustice will bring with it in due course the emancipation of animals also. The two reforms are inseparably connected, and neither can be fully realized alone."

"I shall die ... as I have lived, rationalist, socialist, pacifist, and humanitarian."

"Religion has never befriended the cause of humaneness. Its monstrous doctrine of eternal punishment and the torture of the damned underlies much of the barbarity with which man has treated man; and the deep division imagined by the Church between the human being, with his immortal soul, and the soulless "beasts", has been responsible for an incalculable sum of cruelty."

"No League of Nations, or of individuals, can avail, without a change of heart. Reformers of all classes must recognize that it is useless to preach peace by itself, or socialism by itself, or anti-vivisection by itself, or vegetarianism by itself, or kindness to animals by itself. The cause of each and all of the evils that afflict the world is the same the general lack of humanity, the lack of the knowledge that all sentient life is akin, and that he who injures a fellow-being is in fact doing injury to himself. The prospects of a happier society are wrapped up in this despised and neglected truth, the very statement of which, at the present time, must (I well know) appear ridiculous to the accepted instructors of the people."

"The Animals, you say, were "sent" For man's free use and nutriment. Pray, then, inform me, and be candid, Why came they aeons before Man did, To spend long centuries on earth, Awaiting their Devourer's birth? Those ill-timed chattels, sent from Heaven, Were, sure, the maddest gift e'er given— "Sent" for Man's usage (can Man believe it?) When there was no Man to receive it!"

"We have to decide, not whether the practice of fox-hunting, for example, is more, or less, cruel than vivisection, but whether all practices which inflict unnecessary pain on sentient beings are not incompatible with the higher instincts of humanity."

"Have the lower animals "rights?" Undoubtedly—if men have."

"Oppression and cruelty are invariably founded on a lack of imaginative sympathy; the tyrant or tormentor can have no true sense of kinship with the victim of his injustice. When once the sense of affinity is awakened, the knell of tyranny is sounded, and the ultimate concession of "rights" is simply a matter of time."

"If "rights" exist at all—and both feeling and usage indubitably prove that they do exist—they cannot be consistently awarded to men and denied to animals, since the same sense of justice and compassion apply in both cases."

"[The] notion of the life of an animal having 'no moral purpose,' belongs to a class of ideas which cannot possibly be accepted by the advanced humanitarian thought of the present day—it is a purely arbitrary assumption, at variance with our best instincts, at variance with our best science, and absolutely fatal (if the subject be clearly thought out) to any full realization of animals' rights. If we are ever going to do justice to the lower races, we must get rid of the antiquated notion of a 'great gulf' fixed between them and mankind, and must recognize the common bond of humanity that unites all living beings in one universal brotherhood."

"The charge of "sentimentalism" is frequently brought against those who plead for animals' rights. Now "sentimentalism," if any meaning at all can be attached to the word, must signify an inequality, an ill balance of sentiment, an inconsistency which leads men into attacking one abuse, while they ignore or condone another where a reform is equally desirable. That this weakness is often observable among "philanthropists" on the one hand, and "friends of animals" on the other, and most of all among those acute "men of the world," whose regard is only for themselves, I am not concerned to deny; what I wish to point out is, that the only real safeguard against sentimentality is to take up a consistent position towards the rights of men and of the lower animals alike, and to cultivate a broad sense of universal justice (not "mercy") for all living things. Herein, and herein alone, is to be sought the true sanity of temperament."

"As man is truly “humanised”, not by schools of cookery but by schools of thought, he will abandon the barbarous habit of his flesh-eating ancestors, and will make gradual progress towards a purer, simpler, more humane, and therefore more civilised diet-system."

"In the writings of such "pagan" philosophers as Plutarch and Porphyry we find a humanitarian ethic of the most exalted kind, which, after undergoing a long repression during medieval churchdom, reappeared, albeit but weakly and fitfully at first, in the literature of the Renaissance, to be traced more definitely in the eighteenth century school of "sensibility." But it was not until after the age of Rousseau, from which must be dated the great humanitarian movement of the past century, that Vegetarianism began to assert itself as a system, a reasoned plea for the disuse of flesh-food."

"I say ethical principle, because it is beyond doubt that the chief motive of Vegetarianism is the humane one. Questions of hygiene and of economy both play their part, and an important part, in a full discussion of food reform; but the feeling which underlies and animates the whole movement is the instinctive horror of butchery, especially the butchery of the more highly organized animals, so human, so near akin to man."

"The ignorance, carelessness, and brutality are not only in the rough-handed slaughtermen, but in the polite ladies and gentlemen whose dietetic habits render the slaughtermen necessary."

"Before passing on, I will merely add this, that in some ways the evils attendant on slaughtering grow worse, and not better, as civilisation advances, because of the more complex conditions of town life, and the increasingly long journeys to which animals are subjected in their transit from the grazier to the slaughterman."

"Has the artist ever considered the history of the "chop" which is brought so elegantly to his studio? … He has first employed a slaughterman … to convert a beautiful living creature into a hideous carcase, to be displayed with other carcases in that ugliest product of civilisation, a butcher's shop, and then he has employed a cook to conceal, as far as may be, the work of the slaughterman. This is what the Spectator calls being "humanised" by schools of cookery; I should call it being de-humanised."

"I advance no exaggerated or fanciful claim for Vegetarianism. It is not, as some have asserted, a "panacea" for human ills; it is something much more rational—an essential part of the modern humanitarian movement, which can make no true progress without it. Vegetarianism is the diet of the future, as flesh-food is the diet of the past."

"It is often said, as an excuse for the slaughter of animals, that it is better for them to live and to be butchered than not to live at all. … In fact, if we once admit that it is an advantage to an animal to be brought into the world, there is hardly any treatment that cannot be justified by the supposed terms of such a contract. Also, the argument must apply to mankind. It has, in fact, been the plea of the slave-breeder; and it is logically just as good an excuse for slave-holding as for flesh-eating. It would justify parents in almost any treatment of their children, who owe them, for the great boon of life, a debt of gratitude which no subsequent services can repay. We could hardly deny the same merit to cannibals, if they were to breed their human victims for the table, as the early Peruvians are said to have done."

"I read Salt's book [A Plea for Vegetarianism] from cover to cover and was very much impressed by it. From the date of reading this book, I may claim to have become a vegetarian by choice."

"It was Mr. Salt's book, A Plea for Vegetarianism, which showed me why, apart from a hereditary habit, and apart from my adherence to a vow administered to me by my mother, it was right to be a vegetarian. He showed me why it was a moral duty incumbent on vegetarians not to live upon fellow-animals."

"The most important form of incremental change is the decision by the individual to become vegan. Veganism, or the eschewing of all animal products, is more than a matter of diet or lifestyle; it is a political and moral statement in which the individual accepts the principle of abolition in her own life. Veganism is the one truly abolitionist goal that we can all achieve—and we can achieve it immediately, starting with our next meal."

"There is no meaningful distinction between eating flesh and eating dairy or other animal products. Animals exploited in the dairy industry live longer than those used for meat, but they are treated worse during their lives, and they end up in the same slaughterhouse after which we consume their flesh anyway. There is probably more suffering in a glass of milk or an ice cream cone than there is in a steak."

"You cannot come here because you are not white."

"John Pilger: I read that you were a vegetarian and you are seriously concerned about the way animals are killed. Alan Clark: Yeah. John Pilger: Doesn’t that concern extend to the way humans, albeit foreigners, are killed? Alan Clark: Curiously not."

"The only solution for dealing with the IRA is to kill 600 people in one night."

"I am not a fascist. Fascists are shopkeepers, I am a Nazi."

"So what does it matter where it was when it was hit? We could have sunk it if it'd been tied up on the quayside in a neutral port and everyone would still have been delighted."

"I only can properly enjoy carol services if I am having an illicit affair with someone in the congregation. Why is this? Perhaps because they are essentially pagan, not Christian, celebrations."

""The trouble with [[w:Michael Heseltine|[Michael] Heseltine]] is that he had to buy all his furniture." Snobby, but cutting."

"I fell into conversation with Douglas. His is a split personality. À deux he is delightful; clever, funny, observant, drily cynical. But get him anywhere near "display mode", particularly if there are officials around, and he might as well have a corncob up his arse. Pompous, trite, high-sounding, cautiously guarded."

"I want to fire the whole lot. Instantly. Out, out. No "District" commands, no golden bowlers, nothing. Out … If I could, I'd do what Stalin did to Tukhachevsky."

"Pinkish toffs like Ian Gilmour] and Charlie Morrison], having suffered, for ten years, submission to their social inferior see in Michael [Heseltine] an arriviste, certainly, who can't shoot straight and in Jopling's damning phrase 'bought all his own furniture', but one who at any rate seeks the cachet. While all the nouves in the party think he (Michael) is the real thing."

"I am confirmed in my opinion that it is hopeless here. All we can do is arm the Orangemen – to the teeth – and get out."

"A few attempts have been made to argue that a Nazi victory over the Soviet Union might not have been wholly disadvantageous to the Western powers, and that therefore a second phase of appeasement after 1941 might have been preferable to continued war. Some British Tories, notably the late Alan Clark, have suggested that the British Empire might have been spared ignominious bankruptcy, decline and fall, had a separate peace been made along the lines Rudolf Hess seems to have envisaged and Hitler repeatedly mused about in his evening monologues; in a similar vein, some American conservatives argue that the Cold War might have been avoided had Roosevelt kept the United States out of the shooting war in Europe. On the whole, however, most writers have tended to take the view that a Nazi victory would have been a worse outcome than that of 1945. Even if a victorious Third Reich had opted for peace with Britain and America - which cannot be regarded as very probable - the price would have been horrendously high for the millions of people left under Nazi rule. All nine million of the Jews of Europe might have been murdered, rather than the nearly six million who actually were, to say nothing of the vast human suffering that would have been inflicted on other ethnic groups by the implementation of the Generalplan Ost, which envisaged deporting around fifty million East Europeans to Siberia."

"My mum was Jewish. Maybe I'm a really bad Jew because I'm always so excited to say that I am, but I don't live and breathe the religion."

"[Meat industry] truly is a disgusting industry, all the more so because it’s hidden. Have you ever seen animals being shipped to abattoirs? Do you even know where these abattoirs are? Have you ever seen an animal getting killed for the food you eat? It’s a dark, dark, dark trade that nobody really knows about, and a hugely profitable one at that. … If I don’t believe in killing animals, why on earth would I do it for the sake of fashion … I don’t think there’s any difference, because at the end of the day you’re killing an animal and stripping its skin off its body. It’s somebody’s baby – or it has a baby – it breathes, it lives, it has emotions, it has feelings … I find it fascinating that leather and fur are so often associated with the top luxury level of fashion. And yet leather, in this day and age, is probably cheaper than a piece of cotton. So there’s such a tiny price put on an animal’s life."

"Stella’s work has helped to redefine and recalibrate our thinking … Higher-end brands have said they couldn’t exist without fur. Stella proves, of course you can."

"From afar, I have long admired Stella McCartney … who has never used animal products in her eponymous brand and who has catalyzed the development of new luxury products that gorgeously resemble leather, fur or skin, but aren’t. Stella has also taken tremendous risks for her principles, including making clear to Gucci from the beginning she would not work with leather, a bold statement to an iconic fashion house arguably synonymous with leather, particularly from a then 29-year-old designer. … Stella is now known as a fashion designer, and one particularly adept at designing for women in all of our various moods, ambitions, roles and for every season. … Her aesthetics are as consistent as her ethics – across space and time, a Stella McCartney is as recognizable as a Stella McCartney."

"When it comes to whaling, I believe that direct action is the most effective approach. There is no argument to say otherwise. Our actions speak for themselves. In the Southern Ocean we saved the lives of 6,500 whales. Overall, through the decades, I believe that we’ve saved the lives of tens of thousands of whales that would have been killed illegally if not for our intervention."

"I am unconcerned if people do not approve of this approach, but my position is: find a whale that disapproves of our actions and we might reconsider. We didn’t ram and sink those whaling ships for people. We did so for the whales. They are our clients."

"I think the problem is that we don't really understand what we are. In essence we're just a conceited, naked ape. But in our minds we're some sort of "divine legend", and we see ourselves as some sort of god. That we can walk around the earth deciding who will live and who will die and what will be destroyed and what will be saved. But the fact is we're just a bunch of primates out of control."

"We're now in the midst of a 3rd World War, but this time the enemy is ourselves, and the objective is to save the planet FROM ourselves. There's no hope for masses of humanity to do anything — they never have, they never will. All social change comes from the passion and intervention of individuals or small groups of individuals. Slavery wasn't ended by any government or any institution. Women got the right to vote not because of any government. The civil rights movement, the same thing. India with Mahatma Gandhi, South Africa with Nelson Mandela. Again, it's always individuals. You need those individuals with the passion and the energy to get involved. In fact, I don't know of any government or any institutions that are doing anything to solve any of these problems. All over the world, all I am seeing is individuals and non-government organizations that are passionately involved in protecting ecosystems and species, and that's where I see some optimism. That's where I see results are happening."

"All of our targets were criminals, they were all operating in violation of international whaling laws."

"We are pirates of compassion hunting down, hunting down and destroying pirates of profit."

"Intelligence is the ability of a species to live in harmony with its environment."

"I don't eat fish because there is no such thing as sustainable fishing in the world right now."

"The oceans are dying."

"We have intelligent species on our planet that we are not even trying to communicate with."

"We cannot allow activism to be stifled because of all the paranoia going around."

"Martin Luther King, Jr. once wrote that you cannot commit an act of violence against a non-sentient object. Back in 1986, the Green Party of Canada tried to toss me out of the Party for sinking whaling ships on the ground that it was a violent act. I pointed out that the Green Party of Canada supported violence when it was convenient politically — for example they supported and continue to support abortion which is, like it or not, a violent act, certainly more violent than sinking some metal into the sea. Violence is not violent when we justify it, be it abortion, or war, or eating meat for example. I support abortion but I'm not a hypocrite about it — it's violent, I accept that. Every American taxpayer accepts the violence that their tax-dollars fund."

"The Sea Shepherd Conservation Society is a conservative organization. I am a conservative. You can't get more conservative than being a conservationist. Our entire raison de etre is to conserve and protect. The radicals of the world are destroying our oceans and our forests, our wildlife and our freedom."

"It's dangerous & humiliating. The whalers killed whales while green peace watched. Now, you don't walk by a child that is being abused, you don't walk by a kitten that is being kicked to death and do nothing. So I find it abhorrent to sit there and watch a whale being slaughtered and do nothing but "bear witness" as they call it. I think it was best illustrated a few years ago, the contradictions that we have, when a ranger in Zimbabwe shot and killed a poacher that was about to kill a black rhinoceros and uh human rights groups around the world said "how dare you? Take a human life to protect an animal". I think the rangers' answer to that really illustrated a hypocrisy. He said "Ya know, if I lived in, If I was a police officer in Harare and a man ran out of Barclays Bank with a bag of money and I shot him in the head in front of everybody and killed him, you'd pin a medal on me and call me a national hero. Why is that bag of paper more valued than the future heritage of this nation?" This is our values. WE fight, WE kill, WE risk our lives for things we believe in... Imagine going into Mecca, walk up to the black stone and spit on it. See how far you get. You’re not going to get very far. You’re going to be torn to pieces. Walk into Jerusalem, walk up to that wailing wall with a pick axe, start whacking away. See how far you’re going to get, somebody is going to put a bullet in your back. And everybody will say you deserved it. Walk into the Vatican with a hammer, start smashing a few statues. See how far you’re going to get. Not very far. But each and every day, ya know, people go into the most beautiful, most profoundly sacred cathedrals of this planet, the rainforests of the Amazonia, the redwood forests of California, the rainforests of Indonesia, and totally desecrate & destroy these cathedrals with bulldozers, chainsaws and how do we respond to that? Oh, we write a few letters and protest; we dress up in animal costumes with picket signs and jump up and down; but if the rainforests of Amazonia and redwoods of California, were as, or had as much value to us as a chunk of old meteorite in Mecca, a decrepit old wall in Jerusalem or a piece of old marble in the Vatican, we would literally rip those pieces limb from limb for the act of blasphemy that we’re committing but we won’t do that because nature is an abstraction, wilderness is an abstraction. It has no value in our anthropocentric world where the only thing we value is that which is created by humans."

"V Stands for Verity, Virtue, Valor, Validity and Veganism. … Veganism is real conservation in action. It goes beyond talking about climate change and diminishment of biodiversity and actually does something to address the problems."

"In a way, the event could also be called the "Holocenic hominid collective suicide event.""

"A virus kills its host and that is exactly what we are doing with our planet's life support system. We are killing our host the planet Earth."

"The activists of the and the are merely emulating the strategies and tactics of every other social and political movement that has ever existed but with one distinct difference – they have not killed anyone. Yet environmentalists and animal rights activists have been murdered, and the media is reluctant to portray the deaths as terrorism."

"Driven by his profound love of animals, Paul Watson is perhaps the ultimate animal defender....."

"Time, you old gipsy man, Will you not stay, Put up your caravan Just for one day?"

"'Twould ring the bells of Heaven The wildest peal for years, If Parson lost his senses And people came to theirs, And he and they together Knelt down with angry prayers For tamed and shabby tigers And dancing dogs and bears, And wretched, blind, pit ponies, And little hunted hares."

"Reason has moons, but moons not hers Lie mirror'd on her sea, Confounding her astronomers, But, O! delighting me."

"I saw with open eyes, Singing birds sweet, Sold in the shops, For the people to eat, Sold in the shops of, Stupidity Street."

"God loves an idle rainbow, Not less than labouring seas."

"Hodgson, a man of steadfast integrity and strong personality, possessed true distinction."

"'...one of those men who seem commonplace when first met but then prove to be completely original both in their work and their lives... Apparently slight and unpretentious, his work has a queer magic, which is what I want from poetry."

"Being famous is like a dream come true but it's really difficult because you lose your freedom. I don't want to lose being a kid."

"I kind of take Hilary as a role model because she started out at about the same age, she hadn't done much before starting her series, and I haven't either."

"I understand... the pressure is definitely hard, but I think just keeping your head on your shoulders is easier than it looks. I think if you know who you are, then I think you'll be fine for the rest of the way."

"Some people think you have more privileges than other teenagers because of what you do, and that's not it at all. It's actually the opposite."

"Some people don't have a family to fall back on, like I have, and that's when something greater than even that comes in, and that's faith and that's what I have for me, that's what keeps me strong."

"I am so excited to let fans in on how important my relationship with my family is to me, I hope to motivate mothers and daughters to build lifetimes of memories together, and inspire kids around the world to live their dreams."

"The pictures of me on the Internet were silly, inappropriate shots. I appreciate all the support of my fans, and hope they understand that along the way I am going to make mistakes and I am not perfect. I never intended for any of this to happen, and I am truly sorry if I have disappointed anyone. Most of all, I have let myself down. I will learn from my mistakes and trust my support team."

"My guitar is like my best friend. My guitar can get me through anything. If I can sit down and write an amazing song with my guitar about what's going on in life, then that's the greatest therapy for me."

"I like to think of myself as the girl that no one can get, that no one can keep in their hand."

"Nick Jonas and Joss Carter were in love."

"I only turn 16 once, so it's going to be an awesome party with my favorite rides, hanging out with friends, fireworks and more."

"I always love coming to Disneyland but celebrating my birthday here with my family, friends and the kids from YSA is really awesome!, this is a night I'll never forget."

"I went to Starbucks and there was, like, no-one, no-one asked me for my autograph, no-one did anything, so I was like 'woah, this is really cool, this is really strange'."

"I've already fallen in love with 20 guys since I've been here. The accents sound so intelligent. I love the way the guys are so classy and wear trench coats."

"I had one normal job and I actually liked it. I worked at this place called Sparkles Service and I cleaned guys out. I was like 11. I can clean toilet bowls too!"

"When I first moved to LA, no one could understand a thing I said, you would think I was speaking another language. Every time I would order something at Starbucks, they would go, 'Huh? What did you say?' My accent was an issue and my low voice was as well. They thought I should be more girlie. But that's who I am."

"Shoes. I like shoes a lot. My favorite are these Tory Burch boots that I have on. But my favorite shoes to buy are Converse shoes. I have probably every color of Converse shoes known to man."

"Remember what things make you special and embrace those because there are so many things that aren’t on the outside that are so important and people find so beautiful."

"That's what I want to do with my life. I would love to be a photographer, I want to come to London to study. I hear there are some great schools here so I would love to do that."

"I'm so stoked! I never expected to get nominated, I can't believe I'm on the same list as Clint Eastwood, Beyoncé, Bruce Springsteen and everyone else."

"I can mix and match a cute shirt with some skinny jeans under a leather jacket and it looks fun and unique."

"I'm a Brad Pitt fan as an actor. I don't necessarily think he's good-looking. If I tell you guys who I think are cute, they're lame people. Like, I think Harry Connick Jr. is so cute. In 'Hope Floats' or 'P.S. I Love You,' isn't he the cutest? Yeah, he is. I think Gerard Butler is 'Oh, my God.'"

"[On boyfriend Liam Hemsworth] I think we're both deeper than normal people. What they think and how they feel."

"The reason I kind of started this vegan lifestyle] was because I had a fish that was highly intelligent. When I would come through the door … this blowfish would go to the side and get excited … and he really knew who I was. He really got excited when I was home. … And one day … I went to a sushi restaurant with a few of my friends and they were serving blowfish, and I thought, "You know, this is an intelligent animal.""

"My dreams have become nightmares & those nightmares , reality ... This isn't fair , this isn't right , this isn't just , this isn't human! This is a TERRORIST act by a WHITE AMERICAN MAN! I am heartbroken & embarrassed. Mortified by our country & its shitty system , lack of control/laws! This does NOT HAVE or NEED to happen! It's devastatingly disgusting! This is exactly why the lyrics of Bad Mood were so important for me to share on a major platform. I wanted to bring awareness to the fact that everyday we are waking up to more terrifyingly painful information that makes it nearly impossible to feel optimistic that things are going to change! They say it gets worst before it gets better in some cases & I wish on every star that this is the worst of it! I continue to be hopeful that enough is enough and the eyes of the ignorant will open and realize that (gun) VIOLENCE has to stop! This assholes Facebook profile photo was a fucking riffle ! "I don't know how much more it can take!" #FuckGuns #FuckViolence 🚫💔🚫💔 My love is with you TX!"

"I am aghast by the reaction of my latest post, it is completely amazing to me how defensive and in denial this country really is! You are not focused on the horrific tragedy I addressed but more angered that I am putting a BIG bright spotlight on the fact it was a 'WHITE AMERICAN MALE' terrorist that walked in & killed 26 people (including children) leaving 20 severely injured ! All of a sudden .... ' we are all equal ' 'human is human' 'skin color doesn't matter ' (NOW neither does gender) 'makes no difference if they were male or female' ...... BUT those things absolutely matter when ... someone completely legitimate is running for president (versus someone who isn't) , when a car runs over innocent people while professing their love to a GOD different from yours , it sure matters to the cops when they beat or even kill innocent people of color , it even matters at the airport/on an airplane or in immigration when folks are completely profiled & judged for their background . NOW it doesn't matter if someone is a man or woman?"

"You used to call me your dreamer, And now I'm living out my dreams; Oh, how I wish you could see, Everything that's happening for me."

"The struggles I'm facing, the chances I'm taking. Sometimes they knock me down, but, no, I'm not breaking. I may not know it, but these are the moments I am going to remember most, just got to keep going."

"The last time I freaked out I just kept looking down. I st-st-stuttered when you asked me what I'm thinkin' 'bout. Felt like I couldn't breathe, you asked what's wrong with me. My best friend Lesley says "Oh, she's just being Miley.""

"I hopped off the plane at LAX with a dream and my cardigan. Welcome to the land of fame excess - am I going to fit in? I jump into the cab, here I am for the first time, I look to the right and I see the Hollywood sign."

"You love me for who I am Like the stars hold the moon Right there where they belong And I know I'm not alone"

"I look up at the stars Hoping you're doing the same."

"It slowly turns, you let me burn and now We're ashes on the ground. I never meant to start a war, I just wanted you to let me in I guess I should've let you win."

"Aye, go stupid go dumb. Come and get it, cause I know you want some Nashville, Tennessee where im from Since I was three, I've been banging on the drums. I love you Nicki, but I listen to Cardi."

"We don't have each other's phone numbers. But when she meets me, she's excited. It's cute – I see a lot of myself in her."

"Of course I look out for her and feel protective over her. People forget she's just a kid. She loves just hanging out, chatting and catching up on gossip."

"She's been my best friend for the last five years and I'll always be there for her. I love her."

"Her voice is surprisingly rich for a girl in her early teens, and she has more personality than many pop starlets her age, especially those in the Disney stable."

"She's an adult she can do whatever the hell she wants honestly and she looks amazing she looks gorgeous she looks stunning and she's having so much fun. If her choices aren't for you don't look at it like move on, talk about something else worry about your bettering your life not hers! That's what bothers me about people and about society like... shut up."

"We must distinguish between spirituality in general terms, which aims to make us better people, and religion. Adopting a religion remains optional, but becoming a better human being is essential."

"We continue to live in ignorance concerning the harm we inflict on animals; very few of us have ever visited an industrial breeding site or a slaughterhouse. We maintain a kind of moral schizophrenia that has us lavishing pampering our pets and at the same time planting our forks in the pigs that have been sent to the slaughter by the millions, even though they are in no way less conscious, less sensitive to pain, or less intelligent than our cats and dogs."

"The most striking quality that humans and animals have in common is the capacity to experience suffering. Why do we still blind ourselves, now at the beginning of the twenty-first century, to the immeasurable suffering that we inflict on animals, knowing that a great part of the pain that we cause them is neither necessary nor unavoidable? Certainly we should know that there is no moral justification for inflicting needless pain and death on any being."

"Kindness, altruistic love, and compassion are qualities that do not harmonize well with bias. Restricting the field of our compassion not only diminishes it quantitatively but also qualitatively. Applying our compassion only to certain beings, human beings in this case, makes it a lesser and a poorer thing."

"In the rich countries, depending on the species, 80 to 95 percent of the animals we eat are “produced” in industrial breeding operations where their short lives are an uninterrupted continuity of pain. All of that becomes possible the moment we begin to regard other living beings as objects for consumption or reserves of meat that we can deal with however we please."

"Benevolence is not a commodity that needs to be distributed sparingly like cake or chocolate. It is away of being, an attitude, an intention to do good for those who enter our sphere of attention and the wish to alleviate their suffering. Loving animals also does not mean loving humans less. In fact, by also loving animals we love people better, because our benevolence is then vaster and therefore of better quality. Someone who loves only a selection of sentient beings, even of humanity, is the possessor of only fragmentary and impoverished benevolence."

"Working to spare animals the immense suffering they undergo does not diminish by one iota my determination to alleviate human misery. Needless suffering must be done away with wherever it is, in whatever form it takes. This is a war that has to be waged on all fronts, and it can be."

"It is not more anthropomorphic to postulate the existence of mental states in certain animals than it is to compare their anatomy, their nervous system, and their physiology to ours. When an animal is visibly joyous or sad, why not call things by their names?"

"I tell you one thing I did used to like: the fish and chips. But I stopped eating fish this year. One day I just felt the death in it."

"When you think about a better tomorrow, you think about veganism in the world. I don’t need a dead animal or dead piece of flesh to go into my live body. There’s nothing on this planet that doesn’t want to live. I had animals as friends, they were happy to see me in their own animal way. I’m quite sure they did not want to be on my plate. I think hip-hop has become more conscious about diet… You are what you eat, so if this cow who is stressed, dumbfounded, sick becomes your meal, when you eat it, you are eating that stress and sickness. You are eating that fear. My peers and people that are related to me appreciate the vegan lifestyle, it’s really spreading."

"Government and laws and police then fall into their places - the earth gives her own laws; Democracy just begins to open her eyes and peep! and the rabble of unfaithful bishops, priests, generals, landlords, capitalists, lawyers, kings, queens. patronisers and polite idlers goes scuttling down into general oblivion; faithfulness emerges, self-reliance, self-help, passionate comradeship."

"Granting, I say that competition has hitherto been the universal law, the last word, of nature, still if only one man should stand up and say, "It shall be so no more," if he should say, "It is not the last word of my nature, and my acts and life declare that it is not," then that so-called law would be at an end."

"To keep a man (slave or servant) for your own advantage merely, to keep an animal that you may eat it, is a lie. You cannot look that man or animal in the face."

"Every human being grows up inside a sheath of custom, which enfolds it as the swathing clothes enfold the infant."

"Eros is a great leveller. Perhaps the true Democracy rests, more firmly than anywhere else, on a sentiment which easily passes the bounds of class and caste, and unites in the closest affection the most estranged ranks of society. It is noticeable how often Uranians of good position and breeding are drawn to rougher types, as of manual workers, and frequently very permanent alliances grow up in this way, which although not publicly acknowledged have a decided influence on social institutions, customs and political tendencies"

"I can see only one ultimate way out of the morass in which we are engulfed. The present commercial system will have to go, and there will have to be a return to the much simpler systems of co-operation be-longing to a bygone age ... To that condition, or something very like it, I am convinced we shall have to return if society is to survive. I say this after a long and close observation of life in many phases. ... This is what the miners, I think, in a dim, subconscious way, have already perceived, for they retain in their minds much of the primitive mentality of pre-civilization days."

"Today these taboos and terrors still linger, many of them, in the form of conventions of morality, uneasy strivings of conscience, doubts and desperations of religion; but ultimately Man will emerge from all these things, FREE—familiar, that is, with them all, making use of all, allowing generously for the values of all, but hampered and bound by NONE. He will realize the inner meaning of the creeds and rituals of the ancient religions, and will hail with joy the fulfilment of their far prophecy down the ages—finding after all the long-expected Saviour of the world within his own breast, and Paradise in the disclosure there of the everlasting peace of the soul."

"The law is in a sense the consolidated public opinion of society."

"The money-grubber has been floating with the great current of society, while the poor man has been swimming against it."

"The poacher … is asserting a right (and an instinct) belonging to a past time—when for hunting purposes all land was held in common. … In those times private property was theft. Obviously the man who attempted to retain for himself land or goods, or who fenced off a portion of the common ground and—like the modern landlord—would allow no one to till it who did not pay him a tax—was a criminal of the deepest dye. Nevertheless the criminals pushed their way to the front, and have become the respectables of modern society."

"Law represents from age to age the code of the dominant or ruling class, slowly accumulated, no doubt, and slowly modified, but always added to and always administered by the ruling class. Today the code of the dominant class may perhaps best be denoted by the word Respectability—and if we ask why this code has to a great extent overwhelmed the codes of the other classes and got the law on its side (so far that in the main it characterises those classes who do not conform to it as the criminal classes), the answer can only be: Because it is the code of the classes who are in power. Respectability is the code of those who have the wealth and the command, and as these have also the fluent pens and tongues, it is the standard of modern literature and the press. It is not necessarily a better standard than others, but it is the one that happens to be in the ascendant; it is the code of the classes that chiefly represent modern society; it is the code of the Bourgeoisie. It is different from the Feudal code of the past, of the knightly classes, and of Chivalry; it is different from the Democratic code of the future—of brotherhood and of equality; it is the code of the Commercial age and its distinctive watchword is—property. The Respectability of today is the respectability of property. There is nothing so respectable as being well-off."

"Thus we see that though there are for instance in the England of to-day a variety of classes, and a variety of corresponding codes of public opinion and morality, one of these codes, namely that of the ruling class whose watchword is property, is strongly in the ascendant. And we may fairly suppose that in any nation from the time when it first becomes divided into well-marked classes this is or has been the case. In one age—the commercial age—the code of the commercial or money-loving class is dominant; in another—the military—the code of the warrior class is dominant; in another—the religious—the code of the priestly class; and so on."

"Probably the respect or stigma attaching to particular classes of actions arose from the fact that these classes of actions were—or were thought to be—beneficial or injurious to the society of the time; but it is also clear that this good or bad name once created clings to the action long after the action has ceased in the course of social progress to be beneficial in the one case, or injurious in the other; and indeed long after the thinkers of the race have discovered the discrepancy. And so in a short time arises a great confusion in the popular mind between what is really good or evil for the race and what is reputed to be so—the bolder spirits who try to separate the two having to atone for this confusion by their own martyrdom."

"Plato in his allegory of the soul—in the Phaedrus—though he apparently divides the passions which draw the human chariot into two classes, the heavenward and the earthward—figured by the white horse and the black horse respectively—does not recommend that the black horse should be destroyed or dismissed, but only that he (as well as the white horse) should be kept under due control by the charioteer. By which he seems to intend that there is a power in man which stands above and behind the passions, and under whose control alone the human being can safely move. In fact if the fiercer and so-called more earthly passions were removed, half the driving force would be gone from the chariot of the human soul. Hatred may be devilish at times—but after all the true value of it depends on what you hate, on the use to which the passion is put. Anger, though inhuman at one time is magnificent and divine at another. Obstinacy may be out of place in a drawing-room, but it is the latest virtue on a battlefield when an important position has to be held against the full brunt of the enemy. And Lust, though maniacal and monstrous in its aberrations, cannot in the last resort be separated from its divine companion, Love. To let the more amiable passions have entire sway notoriously does not do: to turn your cheek, too literally, to the smiter, is (pace Tolstoy) only to encourage smiting; and when society becomes so altruistic that everybody runs to fetch the coal-scuttle we feel sure that something has gone wrong. The white-washed heroes of our biographies with their many virtues and no faults do not please us. We have an impression that the man without faults is, to say the least, a vague, uninteresting being—a picture without light and shade—and the conventional semi-pious classification of character into good and bad qualities (as if the good might be kept and the bad thrown away) seems both inadequate and false."

"The commercial prostitution of love is the last outcome of our whole social system, and its most clear condemnation. It flaunts in our streets, it hides itself in the garment of respectability under the name of matrimony, it eats in actual physical disease and death right through our midst; it is fed by the oppression and the ignorance of women, by their poverty and denied means of livelihood, and by the hypocritical Puritanism which forbids them by millions not only to gratify but even to speak of their natural desires; and it is encouraged by the callousness of an age which has accustomed men to buy and sell for money every most precious thing — even the life-long labor of their brothers, therefore why not also the very bodies of their sisters?"

"There is no solution except the freedom of woman—which means of course also the freedom of the masses of the people, men and women, and the ceasing altogether of economic slavery. There is no solution which will not include the redemption of the terms “free woman” and “free love” to their true and rightful significance. Let every woman whose heart bleeds for the sufferings of her sex, hasten to declare herself and to constitute herself, as far as she possibly can, a free woman. Let her accept the term with all the odium that belongs to it; let her insist on her right to speak, dress, think, act, and above all to use her sex, as she deems best; let her face the scorn and ridicule; let her “lose her own life” if she likes; assured that only so can come deliverance, and that only when the free woman is honored will the prostitute cease to exist. And let every man who really would respect his counterpart, entreat her also to act so; let him never by word or deed tempt her to grant as a bargain what can only be precious as a gift; let him see her with pleasure stand a little aloof; let him help her to gain her feet; so at last, by what slight sacrifices on his part such a course may involve, will it dawn upon him that he has gained a real companion and helpmate on life’s journey."

"The whole evil of commercial prostitution arises out of the domination of Man in matters of sex. Better indeed were a Saturnalia of free men and women than the spectacle which as it is our great cities present at night. Here in sex, the women's instincts are, as a rule, so clean, so direct, so well-rooted in the needs of the race, that except for man's domination they would scarcely have suffered this perversion."

"Love when felt at all deeply has an element of transcendentalism in it, which makes it the most natural thing in the world for the two lovers — even though drawn together by a passing sex-attraction — to swear eternal troth to each other; but there is something quite diabolic and mephistophelean in the practice of the Law, which creeping up behind, as it were, at this critical moment, and overhearing the two thus pledging themselves, claps its book together with a triumphant bang, and exclaims: "There now you are married and done for, for the rest of your natural lives.""

"Real love is only possible in the freedom of society; and freedom is only possible when love is a reality. The subjection of sex-relations to legal conventions is an intolerable bondage, but of course it is a bondage inescapable as long as people are slaves to a merely physical desire. The two slaveries in fact form a sort of natural counterpoise, the one to the other. When love becomes sufficient of a reality to hold the sex-passion as its powerful yet willing servant, the absurdity of Law will be at an end."

"Edward Carpenter was the greatest spiritual inspiration of our lives. His Towards Democracy was our Bible...One admired and loved him at once."

"Edward Carpenter was born at Brighton one hundred years ago. Few people recall him to-day, and those who do probably dismiss him as a crank. But he was a remarkable fellow, lovable, charming, energetic, courageous, possibly great, and he was once an inspiration in the world of Labour. He deserves commemoration."

"His prose is good, and reveals his sensible and affectionate character. He may have worn sandals, refused to eat meat, supported women’s rights before they were fashionable, and disbelieved in vivisection, but he was far, far from being a fool, and the reader who opens him patronisingly will encounter something challenging and tough."

"My visit with Edward Carpenter lasted the greater part of an afternoon in his modest cottage at Guildford. [...] I attempted to tell him how much his books had meant to me-Towards Democracy, Angel Wings, Walt Whitman. He stopped me, gently putting his hand over mine. Instead I should rather tell him about Alexander Berkman, he said. He had read his Prison Memoirs, "a profound study of man's inhumanity and prison psychology, and of his own martyrdom, portrayed with extraordinary simplicity.""

"Animal rights is a part of my everyday life. When you live by example, you create a certain level of awareness. Friends of mine, people I have never discussed vegetarianism with, are adopting vegetarian habits because they see it."

"I think, whether we’re talking about gender inequality or racism or queer rights or indigenous rights or animal rights, we’re talking about the fight against injustice. We’re talking about the fight against the belief that one nation, one people, one race, one gender, one species, has the right to dominate, use and control another with impunity. I think we’ve become very disconnected from the natural world. Many of us are guilty of an egocentric world view, and we believe that we’re the centre of the universe. We go into the natural world and we plunder it for its resources. We feel entitled to artificially inseminate a cow and steal her baby, even though her cries of anguish are unmistakeable. Then we take her milk that’s intended for her calf and we put it in our coffee and our cereal. We fear the idea of personal change, because we think we need to sacrifice something; to give something up. But human beings at our best are so creative and inventive, and we can create, develop and implement systems of change that are beneficial to all sentient beings and the environment."

"There will never be a scenario in which the infliction of fear and pain on a vulnerable individual creates a benefit to humankind."

"When I first appeared, people couldn't figure out whether I was gay, straight, black, white or whatever, and I loved that. I loved the fact it scares people."

"Once you figure out what respect tastes like, it tastes better than attention. But you have to get there."

"I’ve always felt that animals are the purest spirits in the world. They don’t fake or hide their feelings, and they are the most loyal creatures on Earth. And somehow we humans think we’re smarter—what a joke. Every time I had to do a report or a debate in school, I would research the topic of animal rights. I was horrified to find the cruelty and pain that they were forced to endure at our hands. … I aspire to have a lot of land one day, where I will rescue and board many animals."

"That's when you can build a bridge of light. That's what turns the wrong so right. That's when you can't give up the fight.That's when love turns nighttime into day. That's when loneliness goes away. That's when you gotta be strong tonight. Only love can build us a bridge of light."

"When I'm happy I am sad, but everything's good It's not that complicated, I'm just misunderstood."

"Everyday I fight a war against the mirror. I can't take the person starin' back at me. I'm a hazard to myself.Don't let me get me. I'm my own worst enemy. Its bad when you annoy yourself, So irritating. Don't wanna be my friend no more. I wanna be somebody else. I wanna be somebody else, yeah."

"I can't stay on your life support, there's a shortage in the switch. I can't stay on your morphine, cuz its making me itch. I said I tried to call the nurse again but she's bein' a little bitch. I think I'll get outta here, where I canRun, just as fast as I can, To the middle of nowhere, To the middle of my frustrated fears. And I swear, you're just like a pill. Instead of makin' me better, you keep makin' me ill. You keep makin' me ill."

"Get this party started on a Saturday night, Everybody's waitin' for me to arrive. Sendin' out the message to all of my friends, We'll be lookin' flashy in my Mercedes Benz. I got lotsa style, got my gold diamond rings, I can go for miles if you know what I mean. I'm comin' up so you better you better get this party started. I'm comin' up so you better you better get this party started."

"You fight about money, 'bout me and my brother. And this I come home to, this is my shelter. It ain't easy growin' up in World War III, Never knowin what love could be, you'll see. I don't want love to destroy me like it has done my family."

"No attorneys To plead my case. No orbits To send me into outta space. And my fingers Are bejeweled With diamonds and gold. But that ain't gonna help me now."

"I've been the girl with her skirt pulled high, Been the outcast never running with mascara eyes. I see the world as a candy store With a cigarette smile saying things you can't ignore."

"Why was I the last to know That you weren't coming to my show? You coulda called me up to say good luck, You coulda called me back, you stupid fuck."

"How many times have you sat across from me? And how many times have you told me you were leaving? I'm not trying to listen cuz it's all the same. And why, why are you constantly believing That I, I could ever give you what you needed? Baby, baby please don't put your faith in me."

"Maybe if I act like that, that guy will call me back. What a Paparazzi girl, I don't wanna be a stupid girl. Baby if I act like that, flipping my blond hair back, Push up my bra like that. I don't wanna be a stupid girl."

"If someone said three years from now You'd be long gone, I'd stand up and punch them up, Cause they're all wrong. I know better, 'Cause you said forever, And ever. Who knew."

"Baby, Oh the secret's safe with me. There's nowhere else in the world that I could ever be. And baby don't it feel like I'm all alone? Who's gonna be there after the last angel has flown And I've lost my way back home? I think nobody knows, no. I said nobody knows. Nobody cares.It's win or lose, not how you play the game. And the road to darkness has a way Of always knowing my name. But I think nobody knows, No no. Nobody knows, no no no no."

"Dear Mr. President, Come take a walk with me. Let's pretend we're just two people And you're not better than me. I'd like to ask you some questions If we can speak honestly.What do you feel when you see All the homeless on the street? Who do you pray for at night Before you go to sleep? What do you feel When you look in the mirror? Are you proud?"

"Go away, Give me a chance to miss you. Say goodbye, It'll make me want to kiss you. I love you so Much more when you're not here, Watchin all the bad shows, Drinking all of my beer.I don't believe Adam and Eve Spent every goddamn day together. If you give me some room, there will be room enough for two."

"I'm not here for your entertainment. You don't really want to mess with me tonight. Just stop and take a second. I was fine before you walked into my life. 'Cause you know it's over Before it began. Keep your drink, just give me the money. It's just you and your hand tonight."

"So, so what? I'm still a rock star, I got my rock moves, And I don't need you. And guess what, I'm having more fun. And now that were done, I'm gonna show you tonight I'm alright, I'm just fine. And you're a tool. So, so what? I am a rock star, I got my rock moves. And I don't want you tonight."

"I'm safe, Up high. Nothing can touch me. But why do I feel this party's over? No pain, Inside. You're like protection. How do I feel this good sober?"

"I don't wanna be the girl who has to fill the silence; The quiet scares me 'cause it screams the truth."

"No I don't believe you When you say don't come around here no more. I want to remind you, You said we wouldn't be apart. No, I don't believe you When you say you don't need me anymore. So don't pretend To not love me at all."

"How did I become so obnoxious? What is it with you that makes me act like this? I've never been this nasty. Can't you tell that this is just a contest?,br>The one that wins will be the one that hits the hardest. But baby I don't mean it. I mean it, I promise."

"Alright sir, Sure I'll have another one, it's early. Three olives, shake it up, I like it dirty (dirty). Tequila for my friend it makes her flirty (flirty). Trust me. I'm the instigator of underwear, Showing up here and there uh oh (oh no). I'm always on a mission from the get go. So what if it's only 1 o'clock in the afternoon? It's never too soon to send out all the invitations to the last night (of your life)."

"This used to be a funhouse, But now it's full of evil clowns. It's time to start the countdown. I'm gonna burn it down down down; I'm gonna burn it down."

"Have you ever fed a lover With just your hands? Close your eyes and trust it, just trust it. Have you ever thrown A fist full of glitter in the air? Have you ever looked fear in the face, And said I just don't care?"

"So raise your glass if you are wrong in all the right ways, All my underdogs. We will never be, never be anything but loud And "Nitty-Gritty", Dirty little freaks. Won't you come and come and Raise your glass! Just come on and come on and Raise your glass."

"Pretty pretty please, Don't you ever ever feel Like you're less than Fuckin' perfect? Pretty pretty please, If you ever ever feel Like you're nothing, You're fuckin' perfect to me."

"I think I've finally had enough; I think I maybe think too much. I think this might be it for us (blow me one last kiss). You think I'm just too serious; I think you're full of shit. My head is spinning so (blow me one last kiss). Just when I think it can't get worse, I've had a shit day (no!) You've had a shit day (no!) We've had a shit day (no!). I think that life's too short for this; I'll pack my ignorance and bliss. I think I've had enough of this. Blow me (one last kiss)."

"Where there is desire, There is gonna be a flame. Where there is a flame, Someone’s bound to get burned. But just because it burns Doesn’t mean you’re gonna die. You’ve gotta get up and try, try, try."

"Just give me a reason, Just a little bit's enough. Just a second we're not broken just bent And we can learn to love again. It's in the stars; It's been written in the scars on our hearts. We're not broken just bent, And we can learn to love again."

"True love, true love. It must be true love. Nothing else can break my heart like True love, true love. It must be true love. No one else can break my heart like you."

"One step, two steps, counting tiles on the floor; Three steps, four steps, guess this means that I'm a whore. Uh-oh, hell no, how long till I reach the door? Fuck me, my feet are sore.I'm wearing last night's dress and I look like a hot ass mess. Although my hair looks good cause I haven't slept yet!"

"Actually, dance forms an intrinsic part of worship in the temples. . . . India alone has a concept of a God who dances. Siva is Nataraja, Lord of dancers, who dances in the Hall of Consciousness and weaves into it the rhythm of the Universe. Within His Cosmic Dance are included the Divine prerogatives of Creation, Preservation, Regeneration, Veiling and Benediction . . . Dance in India has been so closely linked with religion, that today it is impossible to think of it divorced from this essential background."

"It is the spirit of Purusha and Prakriti, an expression of evolution of movement, a truly creative force that is handed down the ages. This embodiment of sound and rhythm creating spiritual poetry is called dance or Natya. . . . The first glimpse of the dance comes to us from Siva Himself, a Yogi of Yogis. He shows us the Cosmic Dance and portrays to us he unity of Being. . . . The Cosmic Rhythm of His dance draws around Him ensouled matter, which manifests itself into the variety of this infinite and beautiful universe."

"I was brought up on Music, and being near Tiruvaiyaru for sometime during childhood , I got several opportunities to listen to great Music."

"To be truly Indian one had to be truly international, exhorting them to honour the best in all civilizations and to live it in their daily lives."

"That she learned ballet not with the idea of becoming a full-fledged dancer. It was just to train my body and more for the sheer joy of learning something beautiful."

"To recreate the temple atmosphere on the urban stage, and thus to facilitate a new kind of seeing that would enable the spiritual revival of the dance."

"Dance was really the art of the temple and that her temple theater was built with that purpose in mind. It has many features of the temple , and we have adopted as much as possible all the ideals enshrined in Natyashastra."

"We dance with our bodies, but we finally forget them and transform them."

"Women have everything to do with bringing culture into everyday life, with the expression of it, with the helping and influencing of a nation, not only because they are mothers but also because they themselves are an example as individuals. The modern world needs a new force for the revitalizing of its ideals. India’s art has always been unconscious, unconscious of its own beauty, unconscious of others’ admiration, unconscious of the physical though expressed in Form. India is now beginning to be conscious and we do not know how to express ourselves consciously. A great dancer’s art must depend first on the life he or she expresses, secondly upon the beauty of technique and lastly only, upon its arrangement, costume, and presentation....Though form, technique and skill are essential, great Art must have the impetus of genius, and inspiration. Then there is permanency."

"Animals cannot speak, but can you and I not speak for them and represent them? Let us all feel their silent cry of agony and let us all help that cry to be heard in the world."

"The demand for vegetarian food will increase our production of the right kind of plant foods. We shall cease to breed pigs and other animals for food, thereby ceasing to be responsible for the horror of slaughter houses where millions of creatures cry in vain because of man's selfishness. If such concentration camps for slaughtering continue, can peace ever come to earth? Can we escape the responsibility for misery when we are practicing killing every day of our lives by consciously or unconsciously supporting this trade of slaughter? Peace cannot come where Peace is not given."

"Many people have said many things. I can only say I did not consciously go after dance. It found me.""

"All the songs we dance to are of Gods and Goddesses. You may ask, why so many Gods and Goddesses? The only reply I can give is, Why not so many Gods and Goddess ?"

"Some people say, 'I believe in universal religion', but when I ask them whether they know anything about Hinduism, they answer in negative. They know nothing about Christianity, nor about Buddhism or about any other religion either. In other words, universality is, knowing nothing of anything. . . . Real internationalism is truly the emergence of the best in each. . . . But, in India, when I say India, I mean the India of the sages and saints who gave the country its keynote, there arose the ideal of one life, and of the divinity that lives in all creatures; not merely in humanity."

"Why does the story of Kumarasambhava please me? It is because of the symbolism. Finally what Parvati wins is not passion but the devotion and sublimation of herself. Parvati wins Siva and she becomes united with Him, because she has discovered the greater, indeed the only way of discovering God. This is very beautiful symbology. Siva burnt to ashes all that is physical. So must a dancer or musician burn to ashes all thought which is dross and bring out the gold which is within."

"Why was India a world power? Because Sri Krishna had lived in this country, Sri Rama had lived here and so had Lord Buddha. It was their Teaching that made India a great world power."

"An iconoclastic dancer, visionary institution builder, educationalist, elite woman privileged to travel the world when she was barely 25 years of age and empowered to work for global causes in Europe, Australia, England and America. Also perceived as uncompromising traditionalist, quintessential South Indian Brahmin girl, champion of animal rights, woman parliamentarian, craft revivalist, social reformer, cultural educator, and national icon."

"Rukmini of glorious past will be guru Agastya’s messenger to the women and young ones in India taking up for a large part of the work there that I have been carrying on for years. Young in body, yet she is old in wisdom and power. Child of the indomitable will is her welcome in the higher world."

"She used to visit me and dine with me, I had a very good cook then, and we both loved good food. She had great knowledge of music," reminisces."

"A full flowering of the arts is only possible when Literature and Art, Philosophy and Science interact with one another. Kalakshetra is among the very few institutions where all such disciplines interact."

"Narayana Menon quoted in "Rukmini Devi Arundale, 1904-1986: A Visionary Architect of Indian Culture and the Performing Arts", page=17"

"However, Hindu savants worked tirelessly to remove the Christian slurs cast on this art form. Chief among them was Rukmini Devi Arundale (1904–86), who protected and revived this dance by founding the Kalakshetra Academy of Dance and Music in 1936. She made it an acceptable norm for girls (and even boys) from middle-class households to learn Bharata Natyam. Though operated like a modern institution, it functioned as a traditional gurukula , focusing on prayers to the deity Ganapati, vegetarianism, and a guru-shishya relationship. Throughout Tamil Nadu, the guru-shishya form of decentralized, one-on- one learning spread in various ways as part of this revival. Thus far from being dead as intended by missionaries, colonialists and their Indian cronies, Bharata Natyam again became well established as a spiritual art-form in South India, and started to achieve acclaim throughout India and abroad. Kalakshetra grew into a university with a large campus in Chennai... Rukmini Arundale, a guru who rescued the dance form from the era of colonial evangelism, speaks of dance as 'Sadhana which requires total devotion'... She speaks of the Ramayana and Mahabharata as the 'essential expressions of Indian dance'."

"Men of acute mind call me an ascetic, but they are wrong in their diagnosis. Although I disciplined my desires, I only abandoned worldly pleasures because the best of these withdrew themselves from me."

"Sometimes you may find a man skillful in his trade, perfect in sagacity and in the use of arguments, but when he comes to religion he is found obstinate, so does he follow in the old groove. Piety is implanted into human nature; it is deemed a sure refuge. To the growing child, that which falls from his mother's lips is a lesson that abides with him all his life. Monks in their cloisters and devotees in their mosques accept their creed just as a story is handed down from him who tells it, without distinguishing between a true interpreter and a false. If one of these had found his kin among the Magians, or among the Sabians, he would have become nearly or quite like them."

"Some worse people than I have entered Paradise! But it is not everybody’s fortune to be granted forgiveness, it is like wealth in the Fleeting World."

"Whenever I reflect, my reflecting upon what I suffer only rouses me to blame him that begot me. And I gave peace to my children, for they are in the bliss of non-existence which surpasses all the pleasures of this world. Had they come to life, they would have endured a misery casting them to destruction in trackless wildernesses."

"We laugh, but inept is our laughter; We should weep and weep sore, Who are shattered like glass, and thereafter Re-moulded no more!"

"Methink I am thrice-imprisoned—ask not me Of news that need no telling— By loss of sight, confinement in my house, And this vile body for my spirit’s dwelling."

"The holy fights by Moslem heroes fought, The saintly works by Christian hermits wrought And those of Jewry or of Sabian creed— Their valour reaches not the Indian's deed Whom zeal and awe religiously inspire To cast his body on the flaming pyre."

"They know me well. How could they conceal a resplendent sun?"

"And I, albeit I come in Time's late hour, Achieve what lay not in the ancients' power."

"Fear of death pushed Seven Sleepers into a cave, Made Noah and his son build a ship; Nor did Moses and Adam think it pleasant to die Though they were promised paradise."

"ولو أنّي حُبِيتُ الخُلْدَ فَرْداً لمَا أحبَبْتُ بالخُلْدِ انفِرادا فلا هَطَلَتْ عَلَيّ ولا بأرْضي سَحائبُ ليسَ تنْتَظِمُ البِلادا"

"اِثْنَانِ أَهْلُ الْأَرْضِ ذُو عَقْلٍ بِلَا دِينٍ وَآخَرُ دَيِّنٌ لَا عَقْلَ لَهُ"

"Do not unjustly eat what the water has given up, and do not desire as food the flesh of slaughtered animals, Or the white (milk) of mothers who intended its pure draught for their young, not for noble ladies. And do not grieve the unsuspecting birds by taking their eggs; for injustice is the worst of crimes. And spare the honey which the bees get betimes by their industry from the flowers of fragrant plants; For they did not store it that it might belong to others, nor did they gather it for bounty and gifts. I washed my hands of all this; and would that I had perceived my way ere my temples grew hoar!"

"This world is such an abode that if those present here Have their wits entire, they will never weep for the absent ones."

"How sad that I returned, how sad, Instead of dying at Baghdad! I say, whene'er things fall amiss, "My coming home hath brought me this.""

"They recite their sacred books, although the fact informs me that these are a fiction from first to last. O Reason, thou (alone) speakest the truth. Then perish the fools who forged the (religious) traditions or interpreted them!"

"A little doubt is better than total credulity."

"Abu'l-Ala is a poet many centuries ahead of his time."

"His poems generally known as the Luzumiyat arrest attention by their boldness and originality as well as by the sombre and earnest tone which pervades them."

"If I had but a garden for a bower Wherein the roses of Damascus flower, How happy, with the Luzumiyat in hand, To pass the afternoon and sunset hour!"

"His asceticism, his deep sense of right and wrong, his powerful intellect, his prodigious memory, and his wide range of learning, are alike acknowledged by both friend and foe."

"History shows that many freethinkers, not daring to express their thoughts freely, have sheltered themselves behind a religion in which they disbelieved. Such was Euripides, and such was Ma'arri. In the works of both we find three elements:"

"I have been very happy, very rich, very beautiful, much adulated, very famous, and very unhappy."

"All these animals are put in cages, never see the sun or grass, and they leave this hell only to go to the slaughter-house. For me intensive breeding is a sign of human degeneration. If one can find that acceptable, then we humans have lost all moral value. ... [How long have you been a vegetarian?] Since 1962, when I went on French television to denounce conditions of animal slaughter. That is when I became aware of the horror of factory farming, live transports and the killings of farm animals. I have always been sensitive to animal distress but from then on I refused to be involved in such inhuman industrial deaths."

"People like me, people who believe in animal rights, feel the same way about eagles and elephants, pigs and porpoises, as most people feel about cats and dogs. Don't get me wrong. Animal Rights Advocates (ARAs) don't want pigs sleeping in our beds or elephants riding in our cars. We don't want to make “pets” of these animals. What we want is something simpler: we just want people to stop doing terrible things to them."

"I would never have become an animal rights advocate if I had not first been a human rights advocate, especially for those humans (the very young and the very old, for example) who lack the understanding or power to assert their rights for themselves."

"From my reading of Gandhi I had learned how some people in India regard eating cow as unspeakably repulsive. I realized I felt the same way about cats and dogs: I could never eat them. Were cows so different from cats and dogs that there were two moral standards, one that applies to cows, another that applies to cats and dogs? Were pigs so different? Were any of the animals I ate so different?"

"The less gifted do not exist to serve the interests of the more gifted. The former are not mere things when compared to the latter, to be used as means to the latter's ends. From the moral point of view, each of us is equal because each of us is equally a somebody, not a something, the subject-of-a-life, not a life without a subject."

"What I had learned about human rights proved to be directly relevant to my thinking about animal rights. Whether any animals have rights depends on the true answer to one question: Are any animals subjects-of-a-life? This is the question that needs to be asked about animals because this is the question we need to ask about us."

"The task facing ARAs is daunting: we must empty the cages, not make them larger."

"No wonder Muddlers initially think that becoming a vegetarian is like taking a vow of culinary abstinence mixed with voluntary poverty. Of course, in time Muddlers discover that there is an incredibly delicious, colorful, and nutritious animal-free cuisine out there to be discovered, a menu of possibilities that includes foods from every nation and ethnicity in the world. It is the great new food we gain, not the customary old food we lose, that is the real surprise, something all of us have to discover for ourselves."

"Then there are those proverbial “bird brains” of the barnyard, chickens, surely the most maligned and abused animal on the face of the earth, and—just as surely—among the brightest, most social birds we'll find anywhere. … Chickens not only are capable of learning, they are also capable of teaching one another. It turns out that chickens are not as dumb as popular mythology makes them out to be."

"So the real question, I believe, is not whether some ARA's use violence. The real question is whether they are justified in doing so. Here are the main outlines of a possible justification. 1. Animals are innocent. 2. Violence is used only when it is necessary to rescue them so that they are spared terrible harms. 3. Excessive violence is never used. 4. Violence is used only after nonviolent alternatives have been exhausted, as time and circumstances permit. 5. Therefore, in these cases, the use of violence is justified."

"Animals are drowned, suffocated, and starved to death; they have their limbs severed and their organs crushed; they are burned, exposed to radiation, and used in experimental surgeries; they are shocked, raised in isolation, exposed to weapons of mass destruction, and rendered blind or paralyzed; they are given heart attacks, ulcers, paralysis, and seizures; they are forced to inhale tobacco smoke, drink alcohol, and ingest various drugs, such as heroine or cocaine."

"And they say ARAs are violent. The bitter truth would be laughable if it were not so tragic. The violence done to things by some ARAs (buy which I mean the violent destruction of insensate property) is nothing compared to the violence done to feeling creatures by the major animal user industries. A raindrop compared to an ocean. On a day-to-day basis, by far the greatest amount of violence done in the "civilized" world occurs because of what humans do to other animals. That the violence is legally protected, that in some cases (for example, vivisection) it is socially esteemed, only serves to make matters worse."

"Finally, and lamentably, one thing seems certain. Unless the massive amount of violence done to animals is acknowledged by those who do it, and until meaningful steps are taken to end it, as certain as night follows day, some ARAs, somewhere, somehow, will use violence against animal abusers themselves to defend the rights of animals."

"The principal theoretician of the animal rights movement."

"I have not done anything to merit being thrown out. I don't understand why I am being attacked and held personally responsible. I am more loyal to my mother-in-law than even to my mother."

"Three years ago, I came to you as a bride. Today, I come as a widow who, with a small child, was thrown out of her mother-in-law's house."

"I mean, winning an election is no big deal. It's what you do with the power afterward that matters. And, well, for me anyway, it's proving you can do something entirely on your own, entirely your own way and for a commitment that is larger than yourself."

"In India, no power plant runs beyond 58 per cent of its capacity. I believe instead of making yet another plant which is really disastrous, what you should do first is to go in for conservation - that is increase your 58 per cent to 90 per cent. Your power problem would be solved right there."

"Has prostitution come to an end because of warnings against it?"

"For many years, the country has believed these pesticides are vital to keeping away starvation, to advance the green revolution. The main concern was food production and disease control - not public health safety. Some of us believe this must change, but it . . . will take some time."

"The movement I have initiated against the entry of junk food has already resulted in the reduction of sales of KFC in Bangalore to a record low."

"Whether they serve lamb or vegetable burgers is irrelevant. McDonald's is the largest killer of cows in the world."

"Among a certain class this winter, there wasn't a party in Delhi that didn't have cocaine."

"It is so naturally high in fat that it leads to obesity, the cause of all modern disease. Ayurveda actually lists milk as one of the five white poisons."

"One problem is the destruction of the habitat, and the second is this constant catching of elephants for training, for tourism or logging. And this training that we are doing is the most brutal, primitive and stupid in the whole world."

"If men get injured, it is another reason to ban jallikattu. Anyway, it is not a sport, but a torture to make the animal do an unnatural act. This is being practiced by a bunch of drunken youngsters."

"Can we afford to let Laloo, whose knowledge of anything except caste structures is non-existent, damage the rural economy further? The long-suffering railway ministry, which has by now lost its ability to resist any absurd decision by any of their ministers, has agreed to budget Rs 250 crore a year to buy kulhars. While all that money comes from your pocket, where will it actually go?"

"If there are 500 tigers left in India, I'd be surprised. They are even skinning the tigers in Indian zoos."

"In all cases that have been investigated, the only time a state government gives permission for nilgai and wild boar shooting is when it is requested by vips, hotel and tourism people or friends of politicians."

"We are already into the crisis. It will accelerate in the next five years. There will come a time in the next 10 years when it will be irrelevant which party comes to power. The word democracy will be irrelevant when people rush to grab whatever available resources are left."

"While I respect culture, this bull-killing ritual causes extreme suffering to an innocent creature and has no place in the modern world. Tradition is not an excuse for cruelty, and many societies have ended or are working to end ‘traditional’ practices—such as slavery, cannibalism, infanticide, female circumcision, foot-binding, bullfighting, and fox hunting—that cause animals or humans to suffer."

"Meat can no longer be protected as a personal choice. If your meat is going to destroy my health and our environment, you ought to have to pay for it."

"On the positive side, at least we know now what to stock up with in case of a nuclear war. Also filmstars might consider injecting liquidized McD into their faces to halt the ageing process."

"Let me clarify at the outset that this decision to permit hunting of wild boars and blue bull in the wild is not taken for the sake of farmers, but to benefit those private forest lodge operators who have clients from Middle East and other countries."

"When I was studying in Bangalore, temperature would be around 21 degree and now it is 31 degree. The drastic increase in the level of temperature is due to industrialisation."

"Just see how well the Jains and the Marwaris do in life. It cannot be a co-incidence that they are so well educated and affluent. It is because of their way of life which involves least harm to a living being."

"We are changing the law and I am personally working on it to bring 16-year-olds into the purview. According to the police, 50 per cent of the crimes are committed by 16-year-olds who know the Juvenile Justice Act. But now for premeditated murder, rape, if we bring them into the purview of the adult world, then it will scare them."

"Money through trade of slaughtered animals goes into terrorism, therefore goes into killing us, why are we allowing this?"

"It is a win-win situation for us — no harm to janitors by way of daily exposure to chemicals, and cows will be valued more."

"You have 2,000 girls who are killed in the womb every day. Some are born and have pillows on their faces choking them."

"Sometimes I think the only effective method of destroying speciesism would be for each uncaring human to be forced to live the life of a cow on a feedlot, or a monkey in a laboratory, or an elephant in the circus, or a bull in a rodeo, or a mink on a . Then people would be awakened from their soporific states and finally understand the horrors that are inflicted on the animal kingdom by the vilest species to ever roam this planet: the human animal!"

"If mentally retarded children were in tiny cages at the National Institutes of Health waiting to be mutilated, blinded, burnt and killed by a vivisectionist, the tactics of the and would be unassailable. If black people were being hung upside down at a slaughterhouse as someone sliced their throats and dismembered their bodies, society would embrace the tactics of the ALF and the . If our husbands, wives or best friends were traipsing through the woods as someone fired an arrow or a bullet destined for their chest, then we would all give thanks to the compassionate revolutionaries who call themselves ALF and activists. If you honestly placed yourself in any animals' position, anything would be acceptable to prevent your torture, enslavement and eventual murder."

"Is slavery - owner, victim, profit, domination - exclusive to the human race? Have blacks, Jews, women and children been the only victims of this atrocity? Have not cows been enslaved? What about pigs, chickens, turkeys, fish, sheep? If they're not enslaved, then what are they? Free? Can slavery have a victim that is neither a human, nor an animal? Have not the oceans, the forests, the earth itself, become victims of ownership too?"

"Exactly what is your definition of humane? Besides psychological and physical abuse, torture, dismemberment and murder, what else do you think happens to animals inside of a slaughterhouse? Do you think they get belly rubs and tushy slaps? And if you think there is such a thing as humane slaughter. I'm curious, do you also think there is such a thing as humane rape? Humane child molestation? Humane slavery? How about a humane holocaust? In fact, what is your definition of a holocaust? Is it a massacre of human beings, or a massacre of innocent beings?"

"That Descartes' Cartesian way of looking at animals, like they're machines... It is outdated, and quite frankly, 100% insane. Because, if we all understand that animals use their eyes to see, ears to hear, noses to smell, mouths to eat, legs to walk, feathers to fly, fins to swim, genitalia to procreate, bowels to defecate.. I'm always perplexed that most people don't believe that they can also use their brains to think, feel, be rational, be aware and be self-aware! Am I supposed to believe, that every body part of an animal functions just like it's supposed to, except the brain?"

"My goal is simple. All I want to do is re-connect people with animals. Awaken some emotions and some feelings and some logic, that is been buried and suppressed, intentionally, by our society. And the reason why I say re-connect it's because each and every person in this room used to be a real animal rights person at one time, a true animal lover, and a real friend to the animal kingdom. And it's when we were kids! When we were young... When we were kids! We used to be in awe of animals."They used to make us laugh, and giggle and smile. They made us pretty happy! And there was a time in our lives, when we would do just about anything in the world to make them happy as well. To protect them from cruelty! Or to, at least, acknowledge the cruelty they were receiving. I mean, if somebody was mean to an animal in front of us when we were little, we would have screamed and cried. And that's because we all used to understand right from wrong, when it came to the treatment of animals. Until somebody told us, and taught us differently. You better believe that somebody told us to ignore their suffering! To mock and excuse, their pain, and their misery. To make fun of their very existence. And this is something I want you to focus on - today, tomorrow and beyond... What in the hell happened along the way?! Who taught us to be so mean, and nasty and vicious and hateful, or indifferent towards animals when they used to be our friends? These are innocent beings, who have done nothing wrong to us."

"I want to ask you, to use some empathy right now. And when I say 'empathy', what I'm saying is: place yourself in the position of the animals, and start to view this issue from the animals' point of view. From the victims' point of view. When you examine any form of injustice, whether humans are victims or animals are victims, please remember the victim's point of view. If you are not the victim, don't examine it entirely from your point of view because when you're not the victim, it becomes pretty easy to rationalize and excuse cruelty, injustice, inequality, slavery, and even murder. But when you're the victim, things look a lot differently from that angle."

"Right now, at this very moment, on American highways, there are no less than 5,000 concentration camp trucks. Trucks that we have constructed. Inside these trucks, there are living, terrified innocent beings. Cows and pigs and chickens. These trucks are being driven to concentration camp's slaughterhouses that we carefully constructed all across America. When the trucks arrive, the animals are so frightened that they won't even get off the truck. They're not stupid, they know what's next. So people go on the trucks with electric prods and force them to walk down the chutes to their own deaths. Or if the animals are small enough to man handle, like chickens, we'll just grab them off the trucks and toss them inside.Inside, these innocent, living beings are hanged upside down, fully conscious. In other words,they go in alive, against their will, and come out chopped up, into hundreds of pieces."

"Each human carnivore is responsible for the death and dismemberment of more than 3,000 animals throughout his or her lifetime. Annually, in the US alone, over 10 billion cows, pigs, chickens, turkeys and other animals live in concentration camps. Within the first year of their pathetic lives, they're sent to killing houses where knife-wielding terrorists slit their throats, drain their blood and dismember their bodies, all too often while the animals are still conscious and awake."

"Without question, liberations are akin to Harriet Tubman and the , which assisted in the liberation of blacks from white slave-owners. One must understand that ALF raids have two goals: giving enslaved animals a chance at freedom and causing major economic damage. As a movement, we must let go of the fantasy that those directly involved in torturing and murdering animals, and profiting handsomely from it, will listen to reason, common sense, and moral truth. The vast majority will not. If they did, there wouldn't be an animal liberation movement, because they would have understood the cruelty of their ways by now and adopted a vegan lifestyle."

"If you see something that's wrong, you've got to do something about it."

"It was very dispiriting because a lot of things needed to be done. One of the things that happened was, if you had a good rank-and-file activist in a trade union situation, they would make them an offer to become part of the staff—at which point the person was totally lost to the campaign where they were a catalyst and became part of an apparatus that was basically going nowhere. The odd thing is, despite The Permanent Revolution being on the bookshelves, they would explain everything by going back and finding a quote from Trotsky or from Lenin in order to explain things, as opposed to explaining how things were in the real world. . . . They were basically just living in their own universe as opposed to making real life connections."

"It didn't make any sense to me, to put out a publication, to tell people about atrocities, and ask them to send money so we can tell you next month about more atrocities. Meanwhile, the atrocities keep increasing, the treasuries of tha antivivisection groups keep increasing, and it doesn't help one solitary animal."

"Certainly, self-righteous anti-vivisection societies had been hollering, "Abolition! All or Nothing!" But that didn't help the laboratory animals, since while the anti-vivisection groups had been hollering, the number of animals used in United States laboratories had zoomed from a few thousand to over 70 million. That was a pitiful track record, and it seemed a good idea to rethink strategies which have a century-long record of failure."

"We identify with the powerless and the vulnerable—the victims, all those dominated, oppressed, and exploited. And it is the nonhuman animals whose suffering is the most intense, widespread, expanding, systematic, and socially sanctioned of all. What can be done? What are the patterns underlying effective social struggles?"

"There is a rich tradition to help answer this question ["What can be done?"]. It's the fight for human freedom. And the fundamental lesson is that the meek don't make it. But audacity must be fused with attention to detail, with an awareness of social attitudes, power relations and scientific possibilities."

"[Describes visiting a factory farm shed where she saw a large male boar,] his huge head hanging low towards the barren floor. As I came level with him he raised his head and dragged himself slowly towards me on lame legs. With deliberation he looked straight at me, staring directly into my eyes. It seemed to me that I saw in those sad, intelligent, penetrating eyes a plea, a question to which I had no answer: "Why are you doing this to me?""

"I think what I really learned in all of this, was to be true to myself, to be true to my inner voice. And I began to see, that we really do have the power, our own lives really do make a difference, just by being more conscious of the food that we eat. We can heal ourselves, we can heal the environment, we can heal this planet."

"I was born in the heart of the Great American Food Machine. From childhood on it was expected that I would someday take over and run what has become the world's largest ice cream company—Baskin-Robbins. Year after year I was groomed and prepared for the task, given an opportunity to live the Great American Dream… There is a sweeter and deeper American dream than the one I turned down. It is the dream of a success in which all beings share because it is founded on a reverence for life. A dream of a society at peace with its conscience because it respects and lives in harmony with all life forms. A dream of a people living in accord with the laws of Creation, cherishing and caring for the natural environment, conserving nature instead of destroying it. A dream of a society that is truly healthy, practicing a wise and compassionate stewardship of a balanced ecosystem."

"We live in a crazy time, when people who make food choices that are healthy and compassionate are often considered weird, while people are considered normal whose eating habits promote disease and are dependent on enormous suffering."

"We don’t realize that in the sizzle of our steaks there is the suffering of animals, the mining of our topsoil, the slashing of our forests, the harming of our economy, and the eroding of our health. We don’t hear in the sizzle the cry of the hungry millions who might otherwise be fed. We don’t see the toxic poisons accumulating in the food chains, poisoning our children and our earth for generations to come. But once we become aware of the impact of our food choices, we can never really forget… All things are deeply connected, and so the choices we make in our daily lives have enormous influence, not only on our own health and vitality, but also on the lives of other beings, and indeed on the destiny of life on earth. Thankfully, we have cause to be grateful—what’s best for us personally is also best for other forms of life, and for the life support systems on which we all depend."

"When we first started, we were able to take our undercover video to ' or 20/20, and they would fight over it and do these thought-provoking exposés. Now that society has become less interested in these programs and more interested in sensationalism and the tabloids, we have to reinvent ourselves to keep our issues on the front burner; we have had to do a lot of theatrical things. … Much of what we do is geared toward kids, who have a great sense of justice. This is the first generation in which kids have grown up with this issue. Twenty-five years ago, parents were petrified when their kids went vegetarian — some still are."

"When a woman responds to mistreatment by protesting "I'm a human being!" or "I want to be treated with respect, not like some animal," what is she suggesting about the acceptable ways of treating other animals? Perhaps because comparisons between women and nonhuman animals so often entail sexism, many women are anxious to distance themselves from other animals. Feminists, especially, recognize that negative "animal" imagery has advanced women's oppression. However, if our treatment and view of other animals became caring, respectful, and just, nonhuman-animal metaphors would quickly lose all power to demean. Few women have confronted how closely they mirror patriarchal oppressors when they too participate in other species' denigration. Women who avoid acknowledging that they are animals closely resemble men who prefer to ignore that women are human."

"Speciesism: "A failure, in attitude or practice, to accord any nonhuman being equal consideration and respect"."

"Only veganism respects nonhuman rights and rejects nonhuman enslavement."

"Paradigm shifts in human thought always depend on iconoclasts who are not afraid to challenge conventional wisdom. Although our thinking in the past generation about the moral status of animals has advanced in certain respects, its fundamental presuppositions have suffered from a debilitating stagnation. … The fact that we humans tend to be comfortable with a regime of animal exploitation dating back thousands of years is not a justification for our continued subjugation of animals. It is an obstacle that we urgently need to overcome. To this end, what we need more than anything else is thinkers with the courage and the determination to break the images in the temple."

"Like all men I have a maternal instinct, but I can clutch only so many characters to my breast at one time."

"The Korean people have always been more outward-looking than their insecure leaders, and for centuries this was especially true of those in the northern part of the peninsula."

"Not for nothing did Eldridge Cleaver say that the North Korean police made him miss the Oakland police."

"If South Korea's dictatorships were America's running dogs, then North Korea was the Eastern bloc's house cat: intractable, convinced of its superiority, and to some observers a more independent creature, but never much good at feeding itself—even after the can openers started falling silent in 1989."

"The question of where Europe ends and Asia begins has troubled many people over the years, but here's a rule of thumb: if someone can pose as an expert on the country in question without knowledge of the relevant language, it's part of Asia."

"North Korea is a unique socialist country in that its ruling ideology is conveyed through what is written about its leaders, not by them, and the message could hardly be simpler. Foreigners bad, Koreans good, Leader best."

"What must be acknowledged is that Kim Jong Il has evinced a genius for propaganda ever since managing the efflorescence of his father's cult in the 1960s. Even so, he cannot cover his lack of charisma completely; it's as if Hitler died and left the Third Reich to Goebbels."

"To North Korea, diplomacy is another form of war."

"Few things are more important to Pyongyang than its propaganda apparatus. Even when the rest of the nation came to a standstill in the mid-1990s, it never missed a beat."

"The world's complacency about North Korea’s nukes is inspired in large part by memories of stodgy Soviets who had the bomb for 40 years and never used it."

"Koreans in general are very generous about misrepresentations when it’s another Korean doing the misrepresenting."

"Korean schoolchildren in North and South learn that Japan invaded their fiercely patriotic country in 1905, spent forty years trying to destroy its language and culture, and withdrew without having made any significant headway. This version of history is just as uncritically accepted by most foreigners who write about Korea. Yet the truth is more complex. For much of the country's long history its northern border was fluid and the national identities of literate Koreans and Chinese mutually indistinguishable. Believing their civilization to have been founded by a Chinese sage in China's image, educated Koreans subscribed to a Confucian worldview that posited their country in a position of permanent subservience to the Middle Kingdom. Even when Korea isolated itself from the mainland in the seventeenth century, it did so in the conviction that it was guarding Chinese tradition better than the Chinese themselves. For all their xenophobia, the Koreans were no nationalists."

"Usually the South Korean left is blamed for the public's lack of patriotism, but it is the right who made blood nationalism a state religion."

"Foreign traders were being restricted to certain parts of the peninsula well before the Korean people learned from the Japanese how to look at the world in racial categories. This makes it harder to figure out whether discrimination against foreigners in South Korea has more to do with xenophobia or nationalism. There still seems to be, as in Japan, a common sense of a certain racial hierarchy, with Koreans and perhaps the Japanese too at the top. But it's a moral hierarchy without much serious conviction of intellectual, let alone physical superiority. For all the loud professions of hostility towards Japan, the Japanese are considered the least foreign of foreign races."

"Seoul doesn't have the will to "De-Kim Il Sungify" North Korea."

"The South Korean flag continues to function at least in South Korea, not as a symbol of the state but as a symbol of the race."

"The world isn't going to become an Islamic caliphate, but that doesn’t stop the Islamists from pursuing that as a goal."

"We need only look at the much lower level of anti-Americanism in Vietnam to realize that suffering incurred in wars does not necessarily dictate decades of animosity and fear between peoples. It’s what propaganda does with history — for contemporary political ends — that counts."

"The DMZ does not divide the last bastion of communism from a liberal democracy; it divides a radical nationalist state from a moderate nationalist one."

"Show me a persona non grata, and I'll show you a persona non give a shit."

"Like Goethe and Spengler I’m convinced that history has an inner, organic logic which can’t be grasped purely in terms of causality."

"[T]here’s much more to far-rightism than fascism. See the Nationalkonservativen in Weimar Germany."

"Korea’s race-centric ideology was inspired by that of the fascist Japanese who ruled the peninsula from 1910 until the end of World War II. Having been taught by their colonizers to regard themselves as part of a superior Yamato race, the North Koreans in 1945 simply carried on the same mythmaking in a Koreanized form. This can be summarized in a single sentence: The Korean people are too pure-blooded, and so too virtuous, to survive in this evil world without a great parental leader. This paranoid nationalism might sound crude and puerile, but it is only in this ideological context that the country’s distinguishing characteristics, which the outside world has long found so baffling, make perfect sense."

"Up close, North Korea is not Stalinist — it’s simply racist."

"[S]trong racial pride always entails intense awareness of an inferior other. For the North Koreans, foreigners are inferior — even the friendly ones."

"Korean nationalism is its emphasis on the vulnerability of the race."

"Japan's racialized worldview equated virtue with strength, the North Koreans are taught that their virtue has rendered them as vulnerable as children in an evil world — unless they are protected by a great leader who keeps a watchful eye on military readiness. Unfortunately for the United States, there is no place in this for any improvement in relations between the two countries."

"Were Kim Jong Il to abandon his ideology of paranoid, race-based nationalism and normalize relations with Washington, his personality cult would lose all justification, while his impoverished country would lose all reason to exist as a separate Korean state. The problem for U.S. negotiators is therefore not one of sticks versus carrots; the regime in Pyongyang will neither be bullied nor sweet-talked into committing political suicide."

"South Korean nationalism is something quite different from the patriotism toward the state that Americans feel. Identification with the Korean race is strong, while that with the Republic of Korea is weak."

"Koreans in both the north and the south tend to cherish the myth that of all peoples in the world, they are the least inclined to premeditated evil."

"This urge to give the North Koreans the benefit of the doubt is in marked contrast to the public fury that erupted after the killings of two South Korean schoolgirls by an American military vehicle in 2002; it was widely claimed that the Yankees murdered them callously."

"I want to be here for unification."

"Ultra-nationalism is an appealing ideology; the Third Reich fought to the end, even sending their children into battle... We should not underestimate its appeal."

"Korea's northern border remains easy to cross, and North Koreans are now well aware of the prosperity enjoyed south of the demilitarized zone, Kim Jong-il continues to rule over a stable and supportive population. Kim enjoys mass support due to his perceived success in strengthening the race and humiliating its enemies. Thanks in part to decades of skillful propaganda, North Koreans generally equate the race with their state, so that ethno-nationalism and state-loyalty are mutually enforcing. In this respect North Korea enjoys an important advantage over its rival, for in the Republic of Korea ethno-nationalism militates against support for a state that is perceived as having betrayed the race. South Koreans' "good race, bad state" attitude is reflected in widespread sympathy for the people of the north and in ambivalent feelings toward the United States and Japan, which are regarded as friends of the republic but enemies of the race."

"North Korea cannot survive forever on the public perception of state legitimacy alone. The more it loses its economic distinctiveness vis-à-vis the rival state, the more the Kim regime must compensate with triumphs on the military and nuclear fronts. Another act of aggression against the Republic of Korea may well take place in the months ahead, not only to divert North Korean public attention from the failures of the consumer-oriented 'Strong and Prosperous Country' campaign, but also to strengthen the appeasement-minded South Korean opposition in the run-up to the presidential election in 2012."

"[I]f indigenousness were the key to state longevity on the peninsula, the Japanese would not have taken Korea so easily in 1910. Take it they did, of course, and their propaganda soon reached far more Koreans than had ever heard of the ancient sages."

"[R]ace theory is at variance with all Korean traditions; not for nothing did the national language lack a word for race until modern times."

"Far-right states derive mass support from the perception of their success in dealing with internal or external enemies; economic matters, though certainly important, do not bear directly on state legitimacy as they do in far-left states."

"So it is that I can talk for an hour on North Korean race propaganda, only to be chided during the question-and-answer session for overlooking the "nationalism" inherent in Stalin's "Socialism in One Country" policy. This is a prime example of the terminological confusion discussed above. Putting one's multiethnic state first is not the same as propagating a race theory."

"To misperceive the DPRK as a communist state – either of the Stalinist or indigenized kind – is therefore to misunderstand and miscalculate its behavior. I often encounter resistance to this point when lecturing to American audiences. Conservatives do not want communism let off the hook for creating this state, and liberals do not want Washington let off the hook for bullying it. Politically correct college students object to the attribution of racism to non-whites. State Department officials, for their part, know that the perception of North Korea as a country much like our Eastern European adversaries in the late Cold War will better sustain public faith in a diplomatic solution to the nuclear crisis."

"Let me highlight the fact, then, that a mistrust of outsiders – as manifested by and in states for thousands of years – is very different from an ideology asserting that one uniquely pure race is morally superior to all others. Such thinking was by no means the norm even in European fascism. It runs directly counter to Marx."

"The DPRK derives its legitimacy from the myth that the anti-Japanese hero Kim Il Sung was all right-thinking citizens' choice as the man to found and lead the new Korea after liberation in 1945... Until the mid-1960s the USSR was credited with defeating Japan, but since then propaganda has claimed that Kim and his guerillas freed the race on their own. That this is known to be untrue by those who lived through the time is of minor importance. The painful historical reality of mass collaboration (and the military insignificance of all armed Korean resistance to colonial rule) is precisely what made the Kim myth so attractive."

"Judging from the yin-yang flag's universal popularity in South Korea, even among those who deny the legitimacy of the Republic of Korea, it evidently evokes the [Korean] race first and the [South Korean] state second. There is therefore none of the parodying or deliberate desecration of the [South Korean] state flag that one encounters in the countercultures of other countries."

"Americans can't really handle the truth, the enormity of the truth."

"You cannot have racial pride without an inferior other."

"Everybody really is the "other" for North Koreans."

"North Korea cannot normalize relations with the United States."

"In the late 1990s, North Korea was the main recipient of American aid in Asia."

"North Korea fears an improvement in relations."

"You don't prove a point with nationalists; you cannot make nationalists happy."

"What you have here in South Korea really is extreme nationalists."

"North Korea's future depends on a large extent on South Korea's future."

"North Korea has to inspire its people and so far it's done that."

"South Koreans do not consider the integrity of their state important enough to go to war for."

"Communism is all about breaking down nationalism, about uniting workers around the world, and North Korea has always been about the opposite, it’s been about racial purity and pride, so remember North Korea was isolated even inside the old east-block, even inside the Soviet block."

"South Koreans are very nationalist, too, because in South Korea nobody cares if the North Korean people starve to death, but they get very nervous about the Chinese people investing heavily in North Korea and they get very worried about the prospect of China maybe taking over North Korea. In other words, they only worry about North Korea in terms of nationalist problems and nationalist questions."

"In South Korea, which is a much less conservative environment, politicians do not take their wives around with them as much as their American counterparts do. Showing pride in your wife is thought of as juvenile bad form. There's a special pejorative for people who do it."

"North Korea is very much sui generis. It is best seen as being on the cusp between far right and far left. In European political terms I would call it a Strasserite state, after the leader of the Nazis' left wing. Which is to say it is a race-oriented, militaristic state with socialization of assets."

"Triteness of content has not necessarily hurt ideologies in the past. There are very few original or profound ideologies on the political scene."

"The left wing and the right wing in this country [South Korea] are equally invested in keeping alive the myth of a far-left North Korea. This is what exasperates me. I realize that I'm up against so many different constituencies, each of which has an interest in maintaining the myth of North Korea as a far left state."

"South Korea is a very capital-centric country."

"They have a much more positive view of the country than I do."

"They can't understand why any American in his right mind who's not escaping a jail term or something, would voluntarily want to come to [South] Korea and live here."

"[South] Koreans are more comfortable with Americans who behave like Americans."

"In Germany, it's, let's say it's 5:59 and you're heading for the bakery or whatever and it's due to close at 6. The German will walk right up to that door and close it right in your face, they will lock it on the other side of that glass door with a shrug, like "sorry". A [South] Korean would never do that, ever. And, and this is what I like about them."

"North Korea is looking more and more like a poor man's version of South Korea."

"The average Korean alive in 1945 was to a far greater degree the product of Japanese rule than the Choson Dynasty."

"[W]e must at least stop acting as if the only motive for North Korea’s armament too preposterous to discuss were the one that the country has reiterated, and acted in accordance with, for the past seventy years. Our initial response to 9/11 was to reduce it to a protest against U.S. support for Israel. Only recently have we begun to understand that the jihadists quite literally want the whole world. It is wishful thinking to assume that the ultra-nationalists in Pyongyang, who are far better armed than Islamic State, do not at least want the rest of their ethnic homeland."

"Has the Republic of Korea ever been more obviously unloved than in this year of "Hell Chosun"?"

"Americans saw Watergate as a threat to their republic. They countered by following constitutional and legal procedure to the letter. In [South] Korea, many people appear unwilling to separate the political system from the wrongdoings of politicians."

"South Koreans would rather see their state's security compromised than risk their own prosperity. Let’s not overestimate South Koreans’ attachment to their own state, which a sizable but influential minority still considers illegitimate."

"To a radical Korean nationalist, the division of the nation, the race, is an intolerable state of affairs. So too is the continued presence of the foreign army that effected that division in the first place."

"Those who treat "axis of evil" remark and the bombing of Libya as watershed traumas in the North Korean psyche are really lampooning their own narrative, because if a regime has spent 50 or 60 years defying, humiliating and threatening a trigger-happy superpower like the United States, and the greatest shocks it has been dealt in return have been a rude line in a speech and an attack on a completely different country, its safety clearly does not depend on developing a new kind of weapon. Its conventional artillery must have been protecting it very well indeed."

"The U.S. was never stronger, North Korea never weaker than in 1994, yet even then the fear of an artillery attack on Seoul prevented an air-strike on Yongbyeon. You can put it another way and say that the very success of the nuclear program, the fact that it has gone this far, proves that it was never necessary for North Korea's security in the first place."

"So the question we have to ask ourselves in 2017 is: Why does North Korea risk its long-enjoyed security by developing long-range nukes? Why is it doing the one thing that might force America to attack, to accept even the likelihood of South Korean civilian casualties? And the only goal, the only plausible goal big enough to warrant the growing risk and expense is the goal North Korea has been pursuing from day one of its existence? And I can ask you Matthew what that goal is; I'm sure you know. It's the unification of the peninsula. More concretely, North Korea wants to force Washington into a grand bargain linking de-nuclearization to the withdrawal of U.S. troops. South Korea would then be pressured into a North-South confederation, which is a concept the South Korean left has flirted with for years, and which the North has always seen as a transition to unification under its own control."

"Moon and his party are on South Korea's nationalist left and Ahn Cheol-soo is the liberal figurehead of a nationalist left party that is barely distinguishable from Moon's. Now, each candidate, each of two candidates have a team of North Korea "experts" but those are almost all unrepentant former advocates of the sunshine policy of accommodation and appeasement of North Korea. There is no ideological difference between those two parties to speak of."

"[W]hen their propaganda lines up with their behavior in the real world it would be very foolhardy to ignore it."

"The North Koreans have pretty much laid down the whole sequence of the events that they plan in order to bring about their goal [of taking over South Korea]. First, a nuclear threat to U.S. territory, then an American failure of nerve, then a peace treaty, then withdrawal of U.S. troops, then confederation, then unification [under the North Korean regime]. This can be pieced together and inferred from the leaders' own speeches, from North Koreans' inner-track propaganda, in other words everything from wall posters to political novels. We've heard this from captured North Korean operatives who've divulged their ideological training to South Korean intelligence. So, we do need to take it very seriously and we do need to understand this is a long game that the North Koreans have been playing since the 1980s."

"If anything, the North Koreans are probably going to be more inclined to behave themselves in the run up to the election in May. They do not want to do anything that would help a conservative candidate and a North Korean nuclear test would force either Moon or Ahn or both those candidates to make some kind of hard-line statement which they could of course back on and probably would go back but it would at least delay the resumption of unilateral aid to North Korea and Kim Jong-un quite possibly want that."

"The worse the quality of the paper is, the more seriously you should take the propaganda printed on it because that poor-quality paper indicates it's being distributed on a large scale inside the country."

"I need to say first of all that foreigners are wrong in regarding the DMZ as the "Last Frontier of the Cold War" which is sort of separating a failed and anachronistic communist state from a proud high-tech capitalist one."

"In fact, as I said before, North Korea is a far-right ultra-nationalist state and therefore its personality cult is very different from the personality cult that you had in the Soviet Union or in China. The cult of Mao Zedong; Stalin and Mao were essentially teacher figures because the whole point of Marxism-Leninism is to instill political consciousnesses into the spontaneous masses. As you as you may know, Marx believed that revolution was pretty much preordained, that it was going to come about as a result of the contradictions in capitalism and Lenin came along and said "No, that's not really so easy. That's not how it happens because when the proletariat starts to get angry, the capitalists fob them off with raises and, and they strike and they get an increase in their wages and they call back into the capitalist trap." So the whole point of a communist party was to basically turn the childlike proletariat into thinking adults, politically conscious adults. So Stalin and Mao Zedong were both teacher figures and Stalin was of course a smiling figure but he wasn't a particularly approachable one and the focus of his personality cult were his eyes because his eyes seen as the windows to his perfect grasp of this omnipotent science of dialectical materialism."

"Now, North Korea is simply an ultra-nationalist state and that means that Kim Il-sung was and is seen as the perfect embodiment of racial virtues. In other words, he's the perfect embodiment of Korean purity and naivete and motherly solicitude and that image really is not so different now. I don't believe that Kim Jong-un's image is that different from Kim Il-sung's; there are certain differences of emphasis I think Kim Jong-un is to a higher degree a military first leader than Kim Il-sung was and perhaps even than Kim Jong-il was."

"The difference between East Germans and North Koreans is day and night."

"[T]he support which Kim Jong-un enjoys is not a mere matter of coercion."

"We really need to understand that the North Koreans are not as traumatized by things like the "Axis of Evil" remark or things like this Vinson flotilla as some people in the Pyongyang-watching community seem to think."

"As I said, the North Koreans are arming out of the conviction that the U.S.-South Korean alliance and not the South Korean popular will is the main obstacle in the way of a North-dominated re-unification."

"The South needs to retire the conventional civic religion here, which is anti-Japanese pan-Korean nationalism in favor of a collective identification with constitutional principles."

"[W]e're entering the most dangerous phase in the region in decades. I'm really not all that hopeful."

"[R]elative lack of popularity is not as important as the lack of popularity of a president in South Korea, where there is no bedrock state support to keep people patriotic even when they dislike a leader. But we Americans are more like the North Koreans in that regard. Does our patriotism rise and fall depending on who is in the White House? If we don’t like a president, do we start finding America’s enemies more likeable? No. We should therefore not assume that Kim Jong Un’s relative lack of stature means that support for the state is weakening."

"[I]f we’re going to jeer at North Korea for being a de facto monarchy, we must also acknowledge the main advantage of such a system: no divisive squabbling over who has the right to rule. On my book tour for “The Cleanest Race” I used the example of my British mother: a firm supporter of the monarchy with different estimations of the various royals. She doesn’t like the idea of Charles becoming king, but accepts that it will and must happen."

"For most North Koreans the state equals the race, equals the country. This is where the North has been so much more successful than what I call the "Unloved Republic" of South Korea. There, as in Weimar Germany, the state is seen as having betrayed the race. When Moon Jae-in looks back on the history of the ROK he holds up only the anti-state riots and protests as high points."

"It’s time we all acknowledged the genius of the North’s propaganda apparatus, however much distaste we feel about it. It works with the grain of human nature. Kim Il Sung’s first speech in Pyongyang in October 1945 went down terribly, because he lacked the natural charisma to make plausible the biographical legend the Soviets had chosen for him. But the propaganda apparatus quickly made clear that by swallowing his legend, the whole nation could regard its own colonial past in a nobler light. In celebrating the leader as the embodiment of ethnic virtues, 25 million people celebrate themselves. Which is not to say the cult hasn’t cooled a lot."

"Western observers focus more on the regime's economic failures than the North Koreans themselves do. Remember that it was only in recent modern times that Western societies began expecting the state to secure constant economic growth and rising prosperity. Well into the 20th century people expected little more from the state than that it protect them from foreign powers, and expand the influence or territory of the nation. Prussia was remarkably like North Korea in many ways, yet we remember it as a very successful state. If we judge North Korea by its own standards — instead of by the communist standards we hope its people judge it by — we must admit it has performed very well."

"The whole point of the military-first policy was not so much to whip up support for the military as to de-ideologize the economic sector, to make it possible to dismantle the command economy without dismantling the authority of the whole system."

"North Koreans can frequent black markets and still consider themselves good citizens, as was impossible in the communist East Bloc. So the situation now is more like Japan or Germany in 1944, say, than like East Germany in the 1980s. Widespread government corruption? Check. An entire population of economic criminals? Check. Constant griping about the state, the party, even some joking about the leader? Check. Even good Nazis had their Hitler jokes. A general readiness to fight for the state? Well, there’s certainly more readiness in the North than in the South."

"It all comes down to what neither the softliners nor the hardliners want to acknowledge: this is a successful right-wing state, not a failed communist one."

"If Kim Jong Un is Chosun, as the slogan goes, then his decline in popularity must be the state’s too? But it doesn’t work that way. We all need to give our lives a sense of significance, of a meaning that lives on after our deaths. The North Koreans get that from their nationalism, which is one with their patriotism. If they lose that, what do they have?"

"Revolutions are usually a matter of people picking up the power of a state in disintegration, a government that has lost the will to enforce its laws. Of the two states on the peninsula, I see the South as closer to fitting that bill. There were recent reports of demonstrators around the THAAD site stopping and checking police cars."

"[A]t the risk of sounding like a broken record: this is a far-right, militarist state. Such states tend to experience uprisings only when they have failed by militarist or nationalist standards, as the Argentinian junta did in 1982."

"For decades the basic message has been, "Dump the leadership, because it lives high on the hog while you toil and starve." That’s the sort of sloganeering that might help undermine a communist state. It won’t work in a far-right, ultra-nationalist state. The pomp that surrounds Kim Jong Un is the whole nation’s pomp, as it were. I have urged American officials who ask me about propaganda to encourage a nationalist approach to it, stressing the North’s disgraceful dependence on China, contrasting the North with an internationally respected South that has really put Korea on the map.I’m not sure this will be enough though. The crucial issue, from a nationalist North Korean’s perspective, is likely to be: Which of the two states is more intent on righting the wrongs foreigners have done to us? Which state wants to unify the peninsula, the nation? And the South all too obviously allows the North to play the heroic role of the sole unifying force. Park Geun-hye made efforts to rectify that neglect but it was too little, too late. And now a very different president is in power."

"Martin Luther said you could show some people the line “in the beginning God created the heavens and the earth,” and they’d take it to mean, “in the beginning the cuckoo ate the hedge-sparrow.” I know the type. Many of our Pyongyang watchers would have us believe that when North Korea says no to talks it means yes to talks, that war means peace, and final victory over the Yankee colony means lasting co-existence – but never vice versa. Only unpleasant rhetoric, it seems, is to have its meaning inverted. Friendly noises are to be taken at face value, and fondly remembered no matter how many missile launches ensue."

"[A]crobatics are very much an American thing. No one does wishful thinking like we do. I don’t see South Korean progressivists pretending that the regime’s every word and deed can be boiled down to the same reassuring message. In fact, part of the reason many of them feel a sneaking admiration for the North is because it follows through on its Yankee-defying rhetoric. But that’s another topic."

"While I too may be wrong about North Korea’s intentions, I’m neither lying nor guessing. Granted, it’s not easy figuring out what any country wants. America? Damned if I know anymore. The beginning of political wisdom is the recognition that no government’s discourse can be trusted. That goes also for the regime our softliners consider uniquely guileless. And the beginning of I.R. wisdom is the realization that foreign-service officials lie especially often. I had to laugh when I first heard of a news magazine called The Diplomat; it’s like calling a porn magazine The Prude."

"So I’m going to say this once again: North Korea’s immediate goal is the withdrawal of US troops. Its ultimate goal is the unification of the peninsula under the star flag. And yes, it has good reason to believe this can be done without a war."

"We Anglophones tend to use the words nation and state more or less interchangeably, but when one nation is divided into two states, it’s important to stick to the Koreans’ own practice of distinguishing clearly between nationalism (minjokjuŭi) and patriotism / state spirit (aeguksim, kukka chŏngsin, kukkajuŭi, etc). Historians do this even in English when discussing the Weimar Republic, where nationalism undermined support for the state — and for liberal democracy — just as it does in South Korea today."

"A major problem is the characterization of the [Jae-in Moon-led] government in Seoul as liberal, as if it were no less committed to constitutional values and opposed to totalitarianism than the West German social democrats were in the Cold War. This makes Westerners think, "North Korea can't take over the South without a war, but it knows it can’t win one, therefore it must now be arming only to protect itself.""

"Many intellectuals here [in South Korea] admire the North for standing up to the world. It’s a right-wing sort of admiration, really, for a resolute state that does what it says. More common than admiration are feelings of shared ethnic identity with the North. We are perhaps too blinkered by our own globalism to understand how natural they are."

"I’m sure the ease with which bare-footed Vietcong marched into Saigon in 1975 now strengthens Pyongyang’s conviction that the “Yankee colony” will not last long after the colonisers pull out. In South Korea, meanwhile, conservatives are now loudly invoking the story of South Vietnam’s demise. They say, “There too you had a richer, freer state, and it fell only a few years after US troops pulled out. Let’s not make the same mistake”. They point worriedly to President Moon Jae-in’s own remark that he felt “delight” when predictions of US defeat in Vietnam came true."

"Foreigners assume that because of the war, the two sides must dislike each other more than West and East Germans did. The opposite is the case. Some of my students say, “The North would never attack us, we’re the same people,” as if the war never happened. And North Korea would now be just as committed to unification if it hadn’t."

"[T]he North’s ideology glorifies the heart over the mind, instincts over consciousness, which makes rash decisions more likely to be made, even quite low down the military command structure. There is therefore a significant danger of some sort of limited clash at any time. But that has always been the case."

"North Korea knows a nuclear war is unwinnable. I also think it fancies its chances of a peaceful takeover too highly to want to risk a premature invasion while U.S. troops are here."

"[T]he establishment of a belligerent force’s intentions is always an urgently important matter in itself, regardless of how likely its ultimate victory may be, as America should have learned on December 7, 1941. As for the boundaries of our imagination being the boundaries of the possible, here’s another date: 9/11."

"I have tried to draw attention to South Korea’s dangerous state-loyalty deficit, by which I mean citizens’ lack of a sense of identification with their republic. In doing so I have noted the obvious parallels with South Vietnam, another state fatally weakened by nationalism. On this point too, I seem to be talking to the wall. Even Americans interested in the nuclear crisis feel no need to learn about party politics in South Korea. It’s a thriving, prosperous democracy, and that’s all that matters."

"[H]istorians are going to look back on the North Korean nuclear crisis, and wonder why it took us so long to see what was always staring us in the face. Here we have a rapidly arming country that keeps pledging to eliminate a rival state, which it invaded in 1950 and attacked twice only 7 years ago, and most Western observers still think it can’t possibly be serious. They believe it’s nuclearizing only to formalize a de facto security from American attack that its artillery, aimed squarely on this city, has afforded it for decades."

"South Korea has its most pacifist administration ever... [P]eople here [in South Korea] do not identify strongly with their state. No public holiday celebrates it, neither the flag nor the coat of arms nor the anthem conveys republican or non-ethnic values, no statues of presidents stand in major cities. Few people can even tell you the year in which the state was founded. When the average [South Korean] man sees the [South Korean] flag, he feels fraternity with [ethnic] Koreans around the world."

"[I]f Kim Il Sung had won the war, Korea today would not look like North Korea. I think it would still be a much less free and prosperous place than the South is now, but it would resemble China and Vietnam more than the North now does. Its system has been shaped by the need to distinguish itself, to seal itself off from the rival state, and to pursue nuclear armament."

"The example of East Germany exerts a far greater cautionary effect on the North Koreans than Qaddafi’s fate does. The Honecker regime took what Americans and South Koreans keep recommending to North Korea as the “pragmatic” way out of its problems: It began opening up to the West, quasi-formally recognized the rival coethnic state’s right to exist, and focused on improving its own citizens’ standard of living. We all know how that ended."

"In divided Germany you had liberal democracy versus communism. In divided Korea it’s moderate versus radical Korean nationalism, a difference of degree inside one big ideological community. It’s a huge difference, of course, but moderates always feel a certain admiration for radicals in all ideologies and religions. This admiration has been reflected in movies here that show North Korean women as purer, more chaste, and North Korean men as more resolute, handsome, and cooler than their South Korean counterparts. This year we have seen North Korean defectors appear in films as criminals or even murderers, which is in line with how the local press has long treated defectors as bad elements."

"Journalism is the most Americanized of all professions, and nothing is more American than the belief that economic matters trump ideological ones. There is very little talk of ideology in coverage of any country. Western journalists here see a poor North facing off against a rich South and laugh at the notion that the former might have serious designs on the latter. They don’t seem aware of what I call the South’s state-loyalty deficit."

"[A] common chant during the candlelight demonstrations here last year was “The people are above the constitution,” a statement most Americans would have a problem with. The very proposal of a North-South confederation runs counter to the South Korean constitution, which does not recognize the dictatorship in the North at all."

"By forbearing to march behind the yin-yang flag at the opening ceremony of the Olympics, the South Korean athletes are making a bigger sacrifice than the North Koreans, in whose iconography the banner of the DPRK ranks lower than the party standard, which in turn ranks much lower than the Supreme Commander's standard, the flag of the personality cult."

"[T]he peninsula flag means two very different things to the two Koreas. In the South it symbolizes a desire for peaceful co-existence, or at most for a unification of equal partners in the reassuringly remote future. In wall posters above the DMZ it has always symbolized the southern masses' yearning for "autonomous unification", meaning absorption by the North. It's worrying to think how inner-track propaganda is certain to misrepresent the South Koreans' eschewal of their state flag for this of all symbols — and at this of all events."

"[T]hose who haven’t yet grasped the ideological realities of the [Korean] peninsula probably never will."

"[S]ent this piece the other day to a few friends, I have decided to make it public in response to questions that journalists have been emailing me. Not that they will pay attention. Getting asked how Kim Jong Un is now going to sell denuclearization to the North Korean public — and asked in the tone of someone who expects it to happen — reminds me how futile it is to talk to a guild with no interest in ideological matters."

"Americans expect Seoul to play good cop to their bad cop. They assume the commonality of language, ethnicity and culture will help the South build trust with the North, so it can put the alliance’s demands over more persuasively. They also reckon the North Koreans will find it easier to yield to soft-spoken fellow Koreans than to the foreigners with whom they have been exchanging threats and insults for decades. But to play such a role the South must overcome an exceptionally high barrier of mistrust. It gets no brownie points for Koreanness alone. On the contrary; from the North’s standpoint it’s precisely that co-ethnicity which makes the puppet state’s long collusion with the Yankees so heinous."

"The North wants unification under its own flag, while South Korean progressives want the two states to coalesce over decades of mutually beneficial economic cooperation."

"[S]tart by reading Pareto; elites routinely do things that in retrospect look politically suicidal."

"[N]o Blue House can win Pyongyang’s trust without distancing itself from the US ally to a significant degree. At the very least it must present itself as neutral in the nuclear stand-off, but even that probably isn't enough. As Chamfort said, "Anyone placed at exactly the same distance between yourself and your enemy will always appear closer to your enemy." The South Koreans can play go-between only if they restrict themselves to mediating with Washington on the North's behalf."

"[W]hat more authoritative, trustworthy source could one ask for than the South Koreans? Whether Kim Dae Jung, Roh Moo Hyun or Moon Jae-in, the message to Washington has always been: "Trust us; we know these guys much better than you do.""

"South Koreans are wonderfully tolerant of a foreigner with differing views when the discussion is in Korean, and no foreigners of importance are around. They lose their tempers when they see someone exporting information which — however widely discussed in the Korean press — is thought best kept "in country.""

"[T]he next few months will decide the fate of the peninsula."

"Political science, by which I mean nothing more abstruse or academic than consideration of a foreign country as a country in its own right, seems to have been almost completely supplanted by a preoccupation with international relations. What is thought irrelevant to that side of things (often wrongly) is considered beneath notice. This can be seen by the reflexiveness with which journalists now contact I.R. professors or nuclear specialists for comment on North Korea’s motivations, party conferences, personality cult, etc — and the perfect confidence with which that comment is supplied.This is not to say that discussion of the current crisis does justice to international relations as a discipline. Usually it is conducted in a very simplistic, moralizing, America-centric fashion, with no apparent sense of history. Much of the stuff on Twitter or in op-ed pieces is all the more embarrassing for having been written from a presumed position of great intellectual superiority to Donald Trump. For all his unsuitedness to be president, the fellow is no more ignorant of North Korea’s political nature than most of his critics are."

"The surrender of something attained heroically and at great cost — something to which the well-being of entire generations has been sacrificed — is far more dangerous to a government than not having it to begin with."

"No one ever said the regime’s legitimacy reposes in the nukes themselves. It rests on a commitment to the unyielding defense and unification of the Korean nation."

"Moon camp: You can talk as loudly as you want, and the Americans won’t pay the slightest attention. Least of all Trump. As far as they’re concerned, the North Koreans are communists, and you’re liberal democrats."

"Korean nationalism has not only energized the North’s march to nuclear armament, but also exerted a growing appeal on people in the South — the ideological discourse of which republic has received even less attention than the North’s. The average American knows only that in the 1980s liberal democracy replaced authoritarianism here [in South Korea]."

"North Korea kept harassing the South, and one day they just clicked: Tell me that isn't a stalker's dream writ geopolitical."

"Pyongyang watchers consider the regime to be so hungry for economic growth, progress and other goodies as to have no pride, no mission, and no commitment to victory, real victory. It's all eros and no thymos. On this error rests our administration's hope for denuclearization."

"[T]he new line that the Taehan minguk was not founded in August 1948, but instead came into existence when a provisional government was formed in Shanghai in 1919. I don't need to remind anyone of the internationally accepted criteria for statehood. The Blue House seems more interested in downgrading the republic that fought the North than in making a serious case for the statehood of something else. The original modest budget for the 70th anniversary of the ROK's founding has already been cut. The joint North-South commemoration of the March 1st uprising's 100th anniversary next year is likely to make the festivities this August 15 look subdued in comparison."

"[M]emory politics are by definition political and shift accordingly. There was a time when both the South Korean left and North Korea were more interested in good relations with Japan than the right here was."

"[T]he 1919 uprising is memorialized in the North without a public holiday as an example of how badly things go when a nation lacks a parental leader. This doesn’t stop propaganda from claiming the protests originated under the influence of Kim Hyŏng-jik, the father of Kim Il Sung, who himself impressed everyone at the age of six by … but never mind. The Blue House is unlikely to quibble with this version of history on the day itself. With these meshing tendencies and measures the ruling camp evidently hopes to bond with the Kim regime over a shared anti-Japanese tradition, to present today’s ROK and DPRK as branches of the same Shanghai tree, put nationalism above liberal-democratic principles, and minimize opposition to all these things. No less obvious is the larger goal."

"[W]hat the dictatorship wants is presented as something we should want more. Most calls for subversion enrage the North. Not these though. Never these."

"The North knows it cannot enjoy true security so long as the South is enjoying itself next door, be it ever so harmless in military terms and even free of US troops."

"[T]he main threat to the South's security is the general lack of public identification with the ROK and its values, as opposed to any widespread vulnerability to the personality cult."

"Whatever "Cold War system" there might once have been here is already defunct. There was never such a system in the minds of the opposed leaders, despite the peninsula’s tragic importance to Moscow and Washington. It might have been better if there had been. I’m not being flippant. Germans in East and West benefited from how each system tried to prove itself more compassionate and democratic, more conducive to its citizens' realization of their potential than the other. The relevant standards could hardly have been more different, but still. In contrast North and South Korea slid quickly into mutual nationalist recrimination, with each side accusing the other of subservience to a foreign power. This (not the over-weighted fact that Ossis and Wessis never clashed on the battlefield) is the main reason Bonn and East Berlin were able to maintain a coldly civil working relationship, routinizing mail service, family reunions, transit, etc, even at the height of Cold War tension."

"Since Moon's takeover the peninsula has become less like divided Germany than ever. The ROK has abandoned the competition for legitimacy, instead ceding the North’s superiority on nationalist grounds while reaffirming that these matter more than liberal democratic ones. I’m not sure a league will ever come about, but if it does, it will hitch a proudly radical nationalist state to an unloved, moderate-nationalist one too shamefaced to celebrate its own founding. If the South is already unwilling to criticize the North, or to renew a commitment to its own constitutional values, it’s hardly likely to mount a strong defense of human rights later on."

""Freedom of speech is the freedom to shout Long Live Kim Il Sung": This has been a commonplace here since Kim Su-yŏng’s famous poem to that effect in 1960. It’s not to be taken too literally or narrowly; one gets the larger meaning. But it’s not that much larger. When dissidents and demonstrators called for freedom of speech in the past it was usually nationalist, anti-American and pro-North speech they had in mind."

"Americans are therefore wrong in assuming — and this was another line of argument against my RAS lecture — that South Koreans have struggled too long and too bravely for human rights ever to knuckle down to the North. There was no significant opposition here to the prosecution of Professor Park Yu-ha for criticizing the orthodox history of the so-called comfort women, and that took place under Park Geun-hye."

"[U]ntil the colonial period Korea had one of the world’s longest histories of centralized rule; that the ROK is about a quarter of Germany's size; and that the likelihood of Kim Jong Un devolving any of his power to mayors and governors is zero."

""What belongs together, is growing together again," Willy Brandt said in 1989. The formulation implies a more balanced and grass-rootsy process than actually ensued in Germany — or is likely to take place here. Koreans belong together and will someday grow back together. But if the South doesn’t take the upper hand in training and guiding that growth, the North will."

"If South Koreans want a league with the North, we Americans can only wish them well. The problem is that the current military alliance may embolden them to take this step without proper thought — and then embolden them to nullify the framework as soon as they sour on it. How the North is likely to respond can be imagined, considering the two deadly acts of aggression that followed the South’s abandonment of the Sunshine Policy in 2008."

"[A]lthough the “far left” Justice Party is ostensibly in the opposition, 77% of those who support it say that President Moon is doing a good job."

"[O]ne's political ideology is inextricable from one's view of history."

"[I]n a confederation the South must accept the ultra-nationalist Kim Il Sung cult, whereas the North must acknowledge only the South’s superior prosperity and technology — and one of the main goals of confederation is to eliminate that gap as rapidly as possible. (It will be as much a matter of pulling the South down as the North up.)"

"To assume that the two Korean administrations do not already see each other as confederates, and behave accordingly, albeit discreetly, is like assuming that a man and woman planning a marriage are not yet having sex. When we ask for Moon’s help in getting the other half of the peninsula to denuclearize, we are in effect asking this fervent nationalist to help remove the future guarantor of a unified Korea’s security and autonomy. Why should he comply? The only remaining point of the US-ROK alliance is to ease the transition to a confederation — which would obviate that alliance altogether. The recent news of South Korean violations of sanctions (and of a presidential award just given to the main importer of North Korean coal) is merely illustrative. It’s trivial in comparison to the basic truth staring us in the face: No true liberal-democratic ally of the United States would think of leaguing up with an anti-American dictatorship, let alone one still in the thrall of a personality cult."

"[A] peculiar pattern has repeated itself every few weeks or so since Moon took office. It goes like this. First the Blue House is caught in some statement or act of disloyalty to the spirit of the alliance — like appointing an unrepentant former enforcer of North Korean copyrights to the second most powerful post in the government. (I don’t mean the prime minister.) South Korean conservatives then shout in chorus, “The Americans won’t stand for this!” Whereupon the White House rushes to say, in effect, “Oh yes we will!” It seems to revel in making pro-American, security-minded South Koreans look foolish."

"The closest thing to criticism of the Blue House our government has issued in recent months has been the statement that inter-Korean relations mustn’t get ahead of denuclearization. Clearly the relations are not in themselves problematic from America’s perspective. This in turn implies approval of the many steps Moon has already undertaken to undermine the ROK’s claim to exclusive legitimacy and its commitment to liberal democratic values."

"[T]he once-marginal myth that the [South Korean] republic came into existence in Shanghai in 1919 as a nationalist state has become orthodox with remarkable speed."

"Imagining what will have to happen before the Western commentariat begins taking Korean nationalism seriously is an instructive exercise. I thought the two leaders’ trip to Mount Paektu on September 20 might do the trick. But foreigners are still talking only of Moon’s peace-minded pragmatism and Kim’s desire for security guarantees and investment."

"Ideology, legitimacy, authority: Such topics used to interest academics no end. The mania for quantifying the social sciences and the attendant decline in foreign-language acquisition have changed things. I remember Sovietologists lamenting this trend when I was at school in the 1980s. It’s gone much, much further since. What cannot be researched with the proper statistical-numerical methodology is thought beneath serious analysis. On the rare occasions when a non-quantifier takes the microphone at a conference, the Gradgrinds lean back with an indulgent smile: Time for some light relief."

"Researchers of the peninsula will get nowhere unless they take a break from their quantifying now and then, and enter into an imaginative sympathy with Korean nationalism, the way any sensible literary scholar assumes a Christian frame of mind when reading Bunyan or Blake. Having done that one begins to understand why the North appeals strongly to an influential minority in the South. They don’t want to live up there anymore than a moderate Muslim wants to live under the Taliban, but they see it as the purer Korea in many ways, the real deal."

"[O]bservers regard the word nationalism (now a pejorative in the West) as inappropriate for what they see as a natural, healthy yearning to make the peninsula whole again. But a distinction must be made between: a) feelings of ethnic community, pride in a shared cultural tradition, and a sense of special humanitarian duty to one’s own people, all of which West Germans felt in 1989-90 despite being generally anti-nationalist, and b) an ideological commitment to raising the stature of one’s race on the world stage. What holds South Korean nationalists together is b) and not a). This can be seen by their inordinate horror of the financial and social disruptions of unification, which in the past has actuated deliberate exaggeration of the likely costs, and which still induces many Moon-supporters to propose maintaining a one-nation, two-state system indefinitely. We see it also in the general indifference to human rights abuses in the North, and in the great pleasure and pride the ROK's envoys showed last week at being in the dictator’s presence."

"These days people like Yi are more likely to end up in the Blue House or KBS than in jail."

"While watching Moon and Kim disport themselves on Mount Paektu — the modern nationalist myth of the ancient iconicity of which mountain our media swallowed hook, line and sinker — I was struck by a sobering thought: It has already become easier to imagine Seoul with a Kim Il Sung statue than to imagine Pyongyang without one. Not a lot easier, but easier. We may all disagree about what exactly a North-South league will mean, or even whether it will come to pass. But let’s stop the denials — the old-fashioned denials — that this is what the two Koreas are working on."

"The US-ROK alliance’s position on North Korea has been inexorably softening, with only minor and temporary reversals, for over half a century now, while North Korea, arming steadily, has always held fast to its commitment to “final victory,” to unification under its own flag. One need only take a few steps back from the daily news to see where this is headed."

"[W]hat really changed a generally pro-socialist South Korean public in 1950 to a right-leaning one was a brief taste of North Korean rule. Kim Sŏng-ch’il, for example, writes in his diary of how the KPA occupation made him identify with the ROK for the first time."

"[I]t was the Yankees and not Korean “reds” – a tiny force even in their 1920s heyday — whom the Japanese authorities were most intent on infamizing. After Hirohito’s surrender all the main tropes went straight into the agitprop of the South Korean left. Thus did the Workers’ Party vilify Yankees as “bloodsuckers” when agitating Jeju islanders, who had been subjected to especially intense Japanese propaganda during the war."

"[E]nough of history; as I’ve said before, it’s what’s done with it to contemporary ends that matters. Plenty will be done in the months ahead, to harmonizing North-South effects that the Western commentariat will cheer, and polarizing ROK-internal effects it will continue dozing through. It’s not America’s place to meddle, but we should be aware of what our supposedly liberal-democratic ally is up to."

"LKP carries on the tradition of President Kim Young Sam (1993-98). Like him it has no firm political principles."

"What was once the nationalist Left is now the Nationalist left. The candlelight protests of 2016 are mythologized by Moon himself not as class struggle or anti-corruption drive but as the culmination of a long heroic fight for national liberation. The implication — kept tacit to let sleeping American dogs lie — is that by working with Washington against Pyongyang, Park Geun-hye betrayed the race, the minjok."

"Nationalism is about putting the (ethno-)nation above liberal-democratic and leftist values alike. Once one takes that step, one is not separated from other nationalists by anything irreducible."

"Here’s what I find odd. While South Koreans’ anti-Japanese sentiment gets taken at face value as the inevitable result of what happened well before most of them were born, conservatives’ fears for the security of the South, which was last subjected to a deadly military attack in 2010, tend to be treated as laughable delusions."

"Let's remember not only how many South Koreans were killed, injured or abducted during a war the North started, but also that one of the most shocking parts of that conflict for people who experienced KPA occupation was seeing neighbors emerge on day one as fully-formed, snitching supporters of the enemy. Many bore titles in the underground organizations to which, it turned out, they had belonged for years. In several recorded cases they denounced people who were shot on the spot. That trauma sits deep."

"[S]omeone who doesn’t know a country’s history is bound to chuckle at the things its people worry about."

"I don’t buy the common notion that if the US and South Korea promise convincingly enough never to topple the Kim dictatorship from without, it will let itself be toppled slowly from within."

"North Korea’s interest in confederation is in first disarming and then eliminating the rival state."

"To count as a conspiracy, a plan involving two or more parties must be covert. Not even Alex Jones would talk of a Democratic Party conspiracy to field a candidate who can beat Trump. The term “conspiracy theory” is to be used and understood accordingly. Had Lee Harvey Oswald spoken just before his death of a second gunman on the grassy knoll, one would not be a conspiracy theorist for taking him seriously. The information could still be wrong, but someone disagreeing with it would have to engage in actual refutation. The same goes for all who seek to dismiss talk of the ROK government’s confederation drive as a conspiracy theory."

"[O]ne cannot respect the orthodox version of history without perpetuating the ideology behind it."

"[T]here has long been in the North a very real contempt for the South Korean left, the kind that radicals always feel for moderates no matter how obsequious the latter might be. Believe it or not, there were always more South Koreans willing to work with the North than it was willing to work with; the history of the underground in the 1960s and 1970s is replete with tales of how this or that Kim disciple got cold-shouldered by the DPRK embassy in East Berlin and had to go begging for funds in Japan instead."

"[T]he North owes its security not to nuclear weapons, but to American fears that even a minor strike on the North would result in devastating retaliation against Seoul. Any consistent outward improvement of inter-Korean relations naturally casts doubt on the automaticity of such retaliation and therefore undermines the North’s security. The consequence is that the Kim regime must walk a tightrope. On the one hand it must project reasonableness and an openness to negotiations, while on the other it has to project great volatility and excitability, a readiness to stop at nothing."

"South Koreans do not identify enough with their "unloved republic" to feel anger when the North humiliates it, and they are reassured enough by the military alliance with the United States not to worry about where all this appeasement will lead."

"[I]n South Korea, where support for social welfare and public health care is virtually universal, as is opposition to mass immigration, it’s largely one's attitude to North Korea that decides whether one counts as "progressive" or "conservative.""

"Making the movie Babe opened my eyes to the intelligence and the inquisitive personalities of pigs. These highly social animals possess an amazing capacity for love, joy and sorrow that makes them remarkably similar to our beloved canine and feline friends."

"What is magnificent about humans is when they decide to turn and stand. If they respond with non-violence on principle and hold their ground, they are really magnificent. … Until men learn to celebrate and operate on the feminine aspect of themselves and stop the oppression of women, children, the environment, other species, we don’t have a world to live in. It’s not a world that anyone chooses to live in."

"[Babe] also inspired me to become vegan. After having worked all morning with these extraordinary animals, I'd see their relatives on the lunch table. They had ham and duck, every animal except horse. That's when I said, "I've got to try to be a vegan." And for the most part, I have been vegan since 1994. [You were vegetarian before Babe. What inspired that change?] I rode across the country on a motorcycle in 1975. I remember it was the worst time of year and bloody cold. When I was going through Texas, I went through the feedlots, which I had never seen before. It was a very sobering sight—heartbreaking and awful. It's a corporate system completely out of touch with what is sustainable, what is humane, what is compassionate. At the time, I didn't even know what a vegetarian was. I just thought, "I can't eat [animals] anymore.""

"Since Darwin, scientists have agreed that there is no ‘magical’ essential difference between human and other animals, biologically-speaking. Why then do we make an almost total distinction morally? If all organisms are on one physical continuum, then we should also be on the same moral continuum. … The only arguments in favour of painful experiments on animals are: 1) that the advancement of knowledge justifies all evils – well does it? 2) that possible benefits for our own species justify mistreatment of other species – this may be a fairly strong argument when it applies to experiments where the chances of suffering are minimal and the probability of aiding applied medicine is great, but even so it is still just ‘speciesism’, and as such it is a selfish emotional argument rather than a reasoned one."

"Consciousness is of paramount importance to all of us. By definition it is the universe of our awareness. On the assumption that many other species are conscious or sentient I have suggested that our morality is based upon a concern for all sentients-which I have called sentientism, although I could equally have called it consciousism (but that is even more horrible as a word!). Pain and pleasure are the two great poles of consciousness, between which all sentients swing ... ."

"The 1960s revolutions against racism, sexism and classism nearly missed out the animals. This worried me. Ethics and politics at the time simply overlooked the nonhumans entirely. Everyone seemed to be just preoccupied with reducing the prejudices against humans. Hadn’t they heard of Darwin? I hated racism, sexism and classism, too, but why stop there? As a hospital scientist I believed that hundreds of other species of animals suffer fear, pain and distress much as I did. Something had to be done about it. We needed to draw the parallel between the plight of the other species and our own. One day in 1970, lying in my bath at the old Sunningwell Manor, near Oxford, it suddenly came to me: SPECIESISM!"

"Misleading may be the claims that procedures [of animal testing] are carried out under anaesthesia. Restraining devices and paralysing drugs can today be so effective that an anaesthetic is often unnecessary from the purely practical point of view. The risk of giving a dose too large and thereby losing an expensive chimpanzee, for example, may often tempt a scientist or technician, inexperienced with sophisticated anaesthetic techniques, to give a dose too small, from which the animal quickly recovers — but not of course until after it has been strapped securely to the operating table."

"Differences in reaction to toxic substances vary considerably between species so that the value of these tests remains doubtful. Although thalidomide was extensively tested on animals in several countries, its terrible properties were not discovered. Conversely, penicillin, the greatest medical discovery of the century, was not extensively tested on animals before its miraculous therapeutic qualities were demonstrated in human patients. If it had been fully tested on animals its high toxicity for guinea pigs would have almost certainly prevented its clinical use."

"Sometimes captured from the great arboreal freedom of their jungle homes, monkeys are closely confined in cages only three or four feet square. … They can never sit or lie down on a flat, soft or yielding surface. Little wonder that by the time they are needed for the knife or the needle they are so crazed or inert that they are no longer representative examples of animal life. Psychologists who study the behaviour of thousands of such creatures annually, rarely make allowances for the fact that their pathetic subjects have been so deprived that they have become more like monsters than animals. Many people who have experienced close affectionate relationships with individuals of other species testify to the considerable potential for emotional and intellectual development that animals have. When properly cared for a pet dog or cat can develop great subtleties of behaviour that the laboratory animal never shows. Those who have been fortunate enough to closely observe unfrightened animals living in the wild are often struck by the complexity and richness of the life they lead. These positive pleasures the laboratory animal never knows; for him the same four white walls and the smell of disinfectant."

"Our first moral concern should always be with the individual who is the maximum sufferer."

"It is always wrong to cause pain to A merely in order to increase the pleasure of B."

"… it is less imperatively my duty to give pleasure than it is to alleviate pain. If someone else is not actually suffering then it seems more acceptable to leave to them … the provision of their own pleasures."

"Their experiences may be more simple than ours, but are they less intense? Perhaps a caterpillar’s primitive pain when squashed is greater than our more sophisticated sufferings."

"Perhaps there is too much talk of justice, equality and liberty in political philosophy, and not enough about suffering. It is suffering that matters morally …"

"We have an obligation to try to reduce the pains of others, wherever they are, and however the pains have been caused."

"[P]olitical policy should be based, not upon mere opinion, nor upon a set of knee jerk reflexes, but upon a scientific concern for the facts and an intelligent and open moral argument."

"Idealism itself can become dangerous. But going too far in the other direction, towards relativism, amoral expediency and opportunism, is equally perilous."

"A sound moral argument requires both factual and moral premises. Yet there has been little intelligent dialogue at either level. The mumbling of slogans must no longer suffice. We must demand more of our leaders …"

"[C]ertain moral imperatives are, rightly, considered to transcend national boundaries. What, after all, is so imperative about geography? Suffering is global."

"[W]hat, ultimately, should politics be aiming for? What is the underlying moral objective? … None of the traditional political ideals … provides a satisfactory moral basis for politics today."

"Are there then any moral foundations on which we can all agree, at least to some extent? I believe there are and that they are these: pain is bad, and so, causing unnecessary pain to others is wrong."

"[The] habit of totalling pains and pleasures across individuals is one of the main errors in ethics today."

"Just as nobody pursues happiness in order to find anything other than happiness, so nobody strives to reduce pain to reduce anything other than pain. Pain is always at the end of the track: it is the ultimate and essential badness. 'Painful' and 'bad' are synonymous in the mind of the child and, at a basic level, in all our minds."

"In judging who are the maximum sufferers politicians must, today, cast their eyes around the whole globe and take into account the sufferings of all races, religions and species."

"What we should be concerned about is the happiness of individuals. Applying rights may be a rough and ready rule of thumb for doing this, but painism would be a far more accurate approach. It might require more detailed research into the consequences of policies on individuals but that, in principle, could be done. Indeed, to base public policy upon scientific findings would be a considerable step forward."

"The implication of painism is that political policies should extend to individuals of all nations, races, and species on an 'equal pain equal treatment' basis."

"Ethics, as a rational enterprise, will often conflict with other, more negative, aspects of our natures and help to curb our natural impulses to conquer, compete, and kill. By putting morality back into politics and basing our policies upon our compassion and upon the sufferings of all individuals, regardless of their superficial differences, we should be able to build a happier future."

"Vegans tell corny jokes, not cheesy ones."

"Far from being misanthropic, when an animal activist reaches out to a fellow human being, she or he is not only advocating on behalf of animals but helping another person realize the connection between our oppression of animals and the oppression of humans — and how liberating one group benefits the other."

"Like most people, I spent my childhood eating meat, wearing leather, and loving the cats, dogs, and mice I grew up with — and not once recognizing that I was treating some animals with respect and others as faceless commodities. I was well into adulthood before I understood that such an inconsistency is as ridiculous as it is unjust. The truth is, we have an impoverished understanding of the animals we share this planet with, and that has led to more than a little hubris on our part. … Humanity's abuse of animals can be merciless in the extreme, and in trying to relate such cruelties faithfully, I have written about incidents and industry practices that may disgust you. But it is crucial that we see beyond the veil that hides this world of suffering from us. Equally important, we need to know that there is some optimism amid all the despair. And so we begin with a story of hope."

"I suppose I try and write in blood a lot of the time. I suppose a lot of it is violent in that if I get angry about something, I don't try to hide it."

"[Editors had asked him to tone down his columns] I shout at them. They shout at me. I resign and stamp my feet. I'm terrible — probably the most difficult columnist in Britain to deal with."

"[From full-page advertisements placed by Coleman for his book Oil Apocalypse] This isn't a script for a horror movie [...] The lorry that collects your rubbish won't be running. Streetlights won't burn. Hospitals will have to close . . . There won't be any more television programmes. You won't be able to charge your mobile telephone. Within a generation, five out of six people on the planet will be dead. I'll repeat, five out of six people on the planet will be dead."

"You must prepare yourself for a different world. A world in which the rich ride horses, the middle classes use bicycles and the poor walk. If you are planning for the long-term - and in this scenario, five years is long-term - don't buy a house that relies on you having petrol for your car. You want a house in a town with a small garden where you can grow vegetables, and you want to be relatively close to railways, hospitals, shops, and libraries. The government shutting down local post offices is an enormously stupid thing to do."

"The bloody minded live longer – especially if they are marooned in one of those appalling places we call hospitals. Complain a good deal and ask as many questions as you can. Make a fuss and remind everyone in a uniform or a white coat that you are a human being."

"Carry a stout stick. I recommend carrying a stick even if you don't need it for support. Sticks are good for hitting and prodding people who have annoyed or patronised you."

"Coleman's explanation suggests he has an oddly polarised view of gender - but then this is a man whose very fixed ideas about women are not noticeably informed by feminism. In People Watching (1995), women are not only warned away from big cars, but advised to "carry a small handbag to give an impression of helplessness. A large handbag will give the impression that you are totally independent and do not need to be protected by a male." In 1987 he said it was a "tragedy" that by the year 2000 half of all doctors qualifying from medical school would be women. "I thnk that is an appalling prospect... Women make wonderful nurses-they make rotten doctors." The main problem, he explained, was that neither male nor female nurses liked taking orders from women doctors: "Because they feel inferior they feel the need to push that little bit harder than anyone else.""

"Can one regard a fellow creature as a property item, an investment, a piece of meat, an ‘it,’ without degenerating into cruelty towards that creature?"

"Many of the medical men who have denounced the practice of vivisection as inhuman, fallacious and dangerous have been among the most distinguished in their profession. Rather than a minority, they ought to be called an élite. And in fact, opinions should not only be counted — they should also be weighed. The first great medical man who indicated that vivisection is not just inhuman and unscientific, but that it is unscientific because it is inhuman was Sir Charles Bell … At the time the aberration of vivisection began to take root in its modern form, he declared that it could only be practiced by callous individuals, who couldn't be expected to penetrate the mysteries of life."

"The desire to protect animals derives inevitably from better acquaintance with them, from the realization that they are sensitive and intelligent creatures, affectionate and seeking affection, powerless in a cruel and incomprehensible world, exposed to all the whims of the master species. According to the animal haters, those who are fond of animals are sick people. To me it seems just the other way around, that the love for animals is something more, not something less. As a rule, those who protect animals have for them the same feeling as for all the other defenseless or abused creatures: the battered or abandoned children, the sick, the inmates of penal or mental institutions, who are so often maltreated without a way of redress. And those who are fond of animals don't love them for their "animality" but for their "humanity" — their "human" qualities. By which I mean the qualities humans display when at their best, not at their worst. Man's love for the animal is, at any rate, always inferior in intensity and completeness to the love the animal has for the human being that has won its love. The human being is the elder brother, who has countless different preoccupations, activities and interests. But to the animal that loves a human being, this being is everything. That applies not only to the generous, impetuous dog, but also to the more reserved species, with which it is more difficult to establish a relationship without personal effort and plenty of patience."

"It is difficult to become familiar with animals without becoming fond of them, provided one doesn't wish to domineer them. I have never heard that love for animals has changed to hate, but many cases where the opposite happened. Many hunters, obliged to observe the animals while stalking them, in time grow increasingly reluctant to kill them, and finally wish to become wardens in the national parks, to help protect them. Very few vivisectors seem to be hampered by this natural evolution that leads to the love and respect of the animals through a deeper knowledge of them."

"Man is a moral creature. The moral sense is so deeply rooted in human beings that no thief, no murderer has ever asked the abrogation of the penalties against theft and murder. All the laws that have ruled human organization in the past and rule them at present are based on the moral sense: on what is right and wrong. And no religion, no legislature has ever deemed it necessary to define right and wrong, because no one has any doubt as to the meaning of these terms. Only the worshippers of the pseudoscience of modern times regard morality and immorality, justice and injustice, good and evil, as anti-scientific concepts, since it is not possible to reproduce them in a laboratory. … The reasonings of the vivisectionists are unscientific because they don't take into account the intangible realities of life. The moral law is one such intangible reality: And it is the incomprehension of this reality that marks the inescapable failure of experimental science when applied to living beings, with its inevitable sequence of tragic errors."

"The moral sense is at the root of pity. Pity means compassion — the capacity to resent someone else's suffering as if it were one's own. The absence of pity is a mark of obtuseness: incapacity of identifying oneself with those who are in pain or downtrodden. Worthy of pity are mainly mistreated or bereaved children, the old, the sick, all those that are helpless and abused. This includes the majority of animals. And we mustn't ask ourselves whether or not they are able to go to heaven, whether or not they are able to reason, or to speak, or to count, or to vote, but we must ask ourselves only one question: "Are they able to suffer?" And it is their misfortune that they are only too able to suffer."

"It has been well said … that there are steps on the way to the summit of Dietetic Reform, and, if only one step be taken, yet that single step will be not without importance and without influence in the world. The step, which leaves for ever behind it the barbarism of slaughtering our fellow-beings, the Mammals and Birds, is, it is superfluous to add, the most important and most influential of all."

"[T]hroughout history there are records of individuals who have provided answers to these puerile attempts at defending flesh eating. And those blokes who call vegetarianism faddish just aren’t aware of the history of ethical vegetarianism! People have always challenged the Regime of Blood!"

"Long before this, when reading that excellent book, The Ethics of Diet, I had wished to visit a slaughter-house, in order to see with my own eyes the reality of the question raised when vegetarianism is discussed. … The precise reason why abstinence from animal food will be the first act of fasting and of a moral life is admirably explained in the book, The Ethics of Diet; and not by one man only, but by all mankind in the persons of its best representatives during all the conscious life of humanity."

"Things are not going well for me. My chef at the Charité strongly disapproves of women students and took this means of showing it. About a hundred men (no women except myself) went round the wards today, and when we were all assembled before him to have our names written down, he called and named all the students except me, and then closed the book. I stood forward upon this, and said quietly, "Et moi aussi, monsieur." [And me, Sir.] He turned on me sharply, and cried, "Vous, vous n'êtes ni homme ni femme; je ne veux pas inscrire vôtre nom." [You, you are neither man nor woman; I don't want to write your name.] I stood silent in the midst of a dead silence."

"How many times, for instance, have we not heard people speak with all the authority of conviction about the "canine teeth" and "simple stomach" of man, as certain evidence of his natural adaptation for a flesh diet! At least we have demonstrated one fact; that if such arguments are valid, they apply with even greater force to the anthropoid apes—whose "canine" teeth are much longer and more powerful than those of man … And yet, with the solitary exception of man, there is not one of these last which does not in a natural condition absolutely refuse to feed on flesh! M. Pouchet observes that all the details of the digestive apparatus in man, as well as his dentition, constitute "so many proofs of his frugivorous origin"—an opinion shared by Professor Owen, who remarks that the anthropoids and all the quadrumana derive their alimentation from fruits, grains, and other succulent and nutritive vegetable substances, and that the strict analogy which exists between the structure of these animals and that of man clearly demonstrates his frugivorous nature. This is also the view taken by Cuvier, Linnæus, Professor Lawrence, Charles Bell, Gassendi, Flourens, and a great number of other eminent writers."

"No man who aims at making his life an harmonious whole, pure, complete, and harmless to others, can endure to gratify an appetite at the cost of the daily suffering and bloodshed of his inferiors in degree, and of the moral degradation of his own kind. I know not which strikes me most forcibly in the ethics of this question the injustice, the cruelty, or the nastiness of flesh-eating. The injustice is to the butchers, the cruelty is to the animals, the nastiness concerns the consumer. With regard to this last in particular, I greatly wonder what persons of refinement—aye, even of decency—do not feel insulted on being offered, as a matter of course, portions of corpses as food! Such comestibles might possibly be tolerated during sieges, or times of other privation of proper viands in exceptional circumstances, but in the midst of a civilised community able to command a profusion of sound and delicious foods, it ought to be deemed an affront to set dead flesh before a guest."

"We need to change the meat, because we aren’t going to change human nature."

"To remake meat is how we solve climate change. Remaking meat is how we prevent the next pandemic. Remaking meat is how we take antibiotics out of the food system."

"We don't want to disrupt the meat industry, we want to transform it. We need their economies of scale, their global supply chain, their marketing expertise and their massive consumer base."

"Individual action is great, but antibiotic resistance and climate change—they require more. Besides, convincing the world to eat less meat hasn't worked. For 50 years, environmentalists, global health experts and animal activists have been begging the public to eat less meat. And yet, per capita meat consumption is as high as it's been in recorded history."

"What we need to do is...to produce the meat that people love, but we need to produce it in a whole new way. I've got a couple of ideas. Idea number one: let's grow meat from plants. Instead of growing plants, feeding them to animals, and all of that inefficiency, let's grow those plants, let's biomimic meat with them, let's make plant-based meat. Idea number two: for actual animal meat, let's grow it directly from cells. Instead of growing live animals, let's grow the cells directly. It takes six weeks to grow a chicken to slaughter weight. Grow the cells directly, you can get that same growth in six days."

"What is happening to [animals] on modern farms and in modern slaughterhouses is beyond most of the worst moments of our lives...that's their entire existence."

"It is a crime against humanity, while people are starving, to funnel massive amounts of crops through animals so we can eat animals when those crops should be feeding human beings."

"30 years ago, about 2% of the population was either vegetarian or vegan. Twenty years ago, about 2% of the population was vegetarian or vegan. Ten years ago, about 2% of the population was vegetarian or vegan. Are you catching a theme? It hasn’t changed in 30 years. So a lot more people claim to be vegetarian or vegan now than claimed to be vegetarian or vegan 20 and 30 years ago. But if you look at the actual numbers, if you look at when you do the polling in the most accurate way and you say, “In the last month, which of these products have you not consumed,” it turns out that about 2% of the population is vegetarian or vegan."

"lab grown [meat] is just a misnomer. Lab grown is what the media often times likes to call it. It’s somewhat sensationalist. But lab grown is just wrong. At scale, once this stuff is commercialized, it’s not going to be grown in a lab—it’s going to be grown in essentially a meat brewery. That’s what it’s going to look like. So every processed food starts in a food lab but we don’t say lab grown Cheerios, or lab grown whatever else. It isn’t anymore. It started in a food lab, now it’s in a factory. And the factories for clean meat are going to look like breweries, so we’re calling it clean meat and we’re talking about meat breweries."

"Jesus' message is about love and compassion, but there is nothing loving or compassionate at factory farms and slaughterhouses, where billions of animals endure miserable lives and die violent deaths. Jesus mandates kindness and mercy for all God's creatures. He'd be appalled by the suffering that we inflict on animals today to indulge our acquired taste for their flesh. Catholics, and all Christians, have a choice. When we sit down to eat, we can add to the violence, misery and death in the world, or we can respect God's creatures with a vegetarian diet. I believe we're obligated to make choices that are as merciful as possible, and we can all do that at the dinner table with a vegetarian diet. There won't be any factory farms and slaughterhouses in heaven."

"Behind the scenes of this surge [in demand for meat alternatives]—everywhere you turn, from advising new companies and funding scientific research to sparking our cultural obsession with meat alternatives—is Bruce Friedrich."

"Bruce Friedrich...realized at a certain point that his activism wasn’t achieving his goal — getting fewer people to kill, eat and wear animals...These days, he is hoping capitalism might work where activism and persuasion fell short."

"Having hunters oversee wildlife is like having Dracula guard the blood bank."

"If we could shut down all sport hunting in a moment, we would."

"I don’t love animals or think they are cute."

"We equate speciesism—the belief that one’s species is superior to all others—with racism and sexism."

"Animals have their own rights. We’re animals too."

"Animals are no one’s property, and they have the right not be ‘taken,’ ‘harvested,’ or ‘culled’ or any other euphemism for murder that wildlife managers use. They are no one’s property, just as you and I are no one’s property other than our own."

"Interviewer: [W]ould you let people hunt for food if they did it respectfully?"

"Interviewer: How about pets, Wayne? Would you envision a future with no pets in the world?"

"I’ve always had an affinity for wildlife, and the direct assault made on that wildlife by hunters and trappers has always infuriated me … At the same time, I don’t have a hands-on fondness for animals. I did not grow up bonded to any particular nonhuman animal. I like them and I pet them and I’m kind to them, but there’s no special bond between me and other animals…"

"If society says that it doesn’t want the recreational killing of wildlife then we should do away with it, just the way we’ve done away with cockfighting and dogfighting."

"Interviewer: About fishing … do you avoid campaigning against it because there isn’t a ground-swell movement in our culture to eliminate it?"

"Animals for the most part just need to be left alone."

"The whole ‘rights’ thing is fraught with so much. I’m not sure I believe in any natural right."

"There are lots of gun rights groups, but the one that you hear about and the one that is feared is the NRA. I'd rather be loved -- and feared."

"Thus men continue to accuse themselves of being unjust, violent, cruel, and treacherous to one another, but they do not accuse themselves of cutting the throats of other animals and of feeding upon their mangled limbs, which, nevertheless, is the single cause of that injustice, of that violence, of that cruelty, and of that treachery. … Men believe themselves to be just, provided that they fulfil, in regard to their fellows, the duties which have been prescribed to them. But it is goodness which is the justice of man; and it is impossible, I repeat it, to be good towards one's fellow without being so towards other existences."

"It is a specious but very false reason to allege that, since man has acquired this taste, he ought to be permitted to indulge it — in the first place because Nature has not given him cooked flesh, and because several ages must have rolled away before fire was used. … Nature, then, could have given man only raw or living flesh, and we know that it is repugnant to him over the whole extent of the earth."

"Suppose...we reflect on the building of London Bridge, we cannot then help admiring the genius and assiduity of man. But could all the torture and destruction that this has caused to the poor horses, who drew the stones and cleared the rubbish, be brought to light, what an emblem of crime would this beautiful bridge exhibit; many years’ labour has it cost; many teams have been constantly at work, and the extreme severity of the labour imposed on them was almost at any time to be seen. Now, if all the strainings, the lashes, the blows, and the wrenchings with all the bits, had been kept account of, how immense would be the list..."

"[E]very animal has more right to the use of its own body than others have to use it."

"[H]owever the state of man may be above that of other animals, if the superiority be owing to his being differently situated, we must not dazzle ourselves by gazing on the brilliancy of the situation, but learn how to estimate their true qualities only; though the situation gives the one the powers to act, and denies it to the other."

"It has been generally, but not always, the custom of naturalists to degrade the powers of dumb animals into mere instinct, and not to allow them reason; and on the other hand to elevate the qualities of man, by entirely disavowing the power of instinct in man, giving him the use of reason alone. It appears to me, that there is such a quality as instinct; by which I understand a desire to do any thing without knowing why, or without having the object in view which it is to reach. I am of opinion that both reason and instinct act in man and also in brutes; and I will even grant that the proportion of reason to instinct is greater in man than in other animals; but that the latter possess a great portion of reason would it seems be absurd to dispute."

"Are [animals] not furnished with most feelings similar to our own? They indisputably evince in an eminent degree most of the same passions. Things which affect us, generally seem to affect them in the same way; and at least the following sensations and passions are common to both, viz. hunger, desire, emulation, love of liberty, playfulness, fear, shame, anger, and many other affections though they are destitute of the power of laughter. But little occasion have they to exercise such a faculty!"

"And though I cannot conceive how any person can shut his eyes to the general state of misery throughout the universe, I still think that it is for a wise purpose; that the evils of life, which could not properly be otherwise, will in the course of time be rectified, and the exquisite pleasures for which we are formed will be enjoyed in our progeny: also that we may ourselves become the inhabitants of the improved world, or of some other world improved in a like manner; and that even if the different species of all the present animals should become extinct, as indicated by what we have observed of the different bones in the several strata, the discoveries of the present time may enrich the future, unless every trace of them should be destroyed at once."

"In order to admire the goodness of God with the greatest force, we should endeavour to reach in imagination the improved state of the world, which it seems probable will be effected in the course of time. What may not be expected from the genius of man, which appears to gain fresh powers from every new idea that he gains from his fellows, and fresh means from all the inventions which the united efforts of the whole species bring forth? It is the extent of combination which chiefly raises man above brutes; and to combination are we to look to mature the views of Providence in forming society, and in regulating the affairs of life. Then will every animal within the reach of man feel the effects of his power, by his increase of happiness instead of his misery, and then only may man boast of his being lord of the creation, for which he will be fitted."

"[T]his seems to be still the age of infancy, and baby-like do we cry. This is all made for me! The land and the ocean abound with myriads of animated beings of admirable construction only for me to play with, to torment, and to destroy. This is what we are taught."

"The force of custom or habits even proverbial; and accordingly we take advantage of the magnified representation in which we have been pleased to paint its effects, to veil our eyes from the sufferings of others, of mankind as well as of brutes; and whatever be their lots, if they suffer from over exertion, from being flogged, from exposure in danger, from want, from cold, from heat, etc., we lull our imagination with the idea that they do not feel those evils: custom we say is second nature."

"[W]e should never admit of the propriety of the will or volition of one animal being the agent of another, unless we should perceive its own good to result from it, or that justice should require it."

"Axiom 5. That we should never admit of the propriety of the will or volition of one animal being the agent of another, unless we should perceive its own good to result from it, or that justice should require it."

"Axiom 8. That the importance of any action is measured by the degree of pleasure or pain that it causes or prevents."

"Every animal possesses something which distinguishes it from all other animals; and this is what I understand by personal identity, or rather the identical self. This in every animal is perfectly distinct and indivisible, since the only knowledge we have of it is when it is entire; and divisibility of this is what we cannot conceive: but if indivisible, it must also be indestructible, and must always have existed. It is not possessed of any kind of consciousness: but no consciousness can, it appears, exist without it; as life itself seems to be composed of personal identity, and other essentials of the mind or body, and that it is the combination which produces consciousness."

"First, how do you prove that mankind is invested with the right of killing them, and that brutes have been created for the purpose you assert them to be? Secondly, it is to be observed that the flesh of man himself possesses the same nourishing and palatable qualities? And are we then to become cannibals for that reason?"

"I do not see what right one animal has to deprive another of its small importance, to prevent himself from losing more: if this theory be generally admitted, a young man might kill an old man, to save his own longer expectant life. And are we authorized to kill one animal for the benefit of another of its species? If they should overstock the world, it will then be time to begin to destroy them. It seems however more just that nature should take her course, and that man should be neutral till provoked. It is certainly easier for him to destroy others than to suffer inconvenience himself; but that does not make it right. We have not however at present any reason to complain of the too great fecundity of those animals we use for food, etc., and we even take great pains to produce them, not for their own enjoyment, but for the good and pleasure we derive by destroying and tormenting them."

"Y: Do you include those animals which are guilty of the same crime themselves by living on prey? Should we not then save a thousand lives by killing one? Z: We must never suppose a person or an animal guilty until they are found in the act, and then we must investigate the nature of the crime. It is true that the animal living by slaughter may be less entitled to our consideration than the animal which is harmless; but recollect, the former may plead the same excuse itself, unless his slaughter be only of those animals which live on vegetables; and then, though justice may require their destruction, it would be repugnant to the feelings of humanity to slaughter them with that plea, unless we could quite assure our conscience that our design in killing them was more to prevent their doing mischief than for our own benefit: besides, we might then extend this principle still further, and kill our own species because they are also animals of prey. It is moreover to be observed, that if one carnivorous animal kills another, he may save lives by it also, and the nature of the act will be different according to circumstances [...] And, further, it will frequently be impossible to discover when the animal becomes guilty or innocent, as it depends on such a variety of circumstances: we should therefore be more safe from infringing the laws of moral rectitude, not to interfere in this case."

"Y: I suppose you also deem it a crime to drink, as you destroy myriads of animals in the water of every draught? Z: I consider this an evil, but not a crime, because I do not cause or wish them to be there, and would assist them to escape if possible. They have no more claim to the water than I have; and we know so little of the nature of these animals, that we are not even sure that they die when the water is drunk; the very fact of their being there is concealed from us, and but for the microscope we should never have known it. I however consider it wrong to waste water in anyway which may injure the animalcula."

"Y: Do you bear in mind, that in breeding the silkworms, we cause more to come into existence than would otherwise be the case? Z: Though I think we are unauthorized to destroy or prevent life, life does not appear so desirable that we should perform any action for the sole purpose of producing it. Man does not possess sufficient knowledge, to do either act with design."

"[C]ruelty is cruelty under whatever colouring it may appear; and whether exercised on a man or on a fly, cruelty is still cruelty. It matters not whether the victim be furnished with two legs or with four, with wings, with fins, or with arms; where there is sensation, there is subject for cruelty, and in proportion to the degree of sensation will its action operate."

"Does it follow that a person is to withhold the performance of the good which may be within his power, because he does not attempt that which may seem beyond it?"

"The slaying of animals for the most trifling purposes is defended on the ground, that if not done, they would be too numerous, and consequently troublesome to man, and unhappy in themselves; while the promotion of their increase is defended on the assumption, that we are then the authors of much happiness. But let us apply a cautious ear to such reasoning. If the promoting the increase of animals is being the author of increased happiness, destroying them must be positive evil. For our own parts, we prefer neutrality as much as possible on these points, because we know not whether the life of animals generally, abound most with pleasure or pain. We confess that in our view of the question, pain seems to predominate; and the more so the more the numbers of animals are increased; indeed, we neither approve the promoting of the increase of animals, nor of destroying them."

"The plan by which Nature preserves, regulates and produces her beings, though continually before the eyes of mankind, enters little into their brains or hearts. Authors generally varnish over, or hide the unsightly parts of her system, and in their mistaken religious zeal, think they see the beauty while they are dwelling on the deformity; one minute they allude to the immense produce and destruction of animals for the support of each other, and then pass on into eulogies on the power and goodness of God, in having been the author of this destruction, by which means they state so much happiness and delight springs, and the only object of God being, as they would lead us to believe, the benefit of mankind."

"Yet we are not always justified in concluding that the killing of animals causes a less number to exist; because some of them are carnivorous, and by being killed they can no longer kill others: while others are graminivorous, and when they can no longer eat up the fruits of the soil, other animals may live upon such fruits instead; still there is no justification of slaughter, as the identical lives are certainly thereby destroyed; and if such an excuse be admitted, it must apply by the same rule to the slaughter even of human beings. But however this may be, it is evident that by far the greatest number of animals live in terror and die by violence from their devourers, and the males also by the attacks of each other, besides pestilence, diseases, accidents and starvation, few living their natural time; while by means of many being sacrificed, a few are enabled to live like in a ship of short provision, though without an equitable casting of lots, but by the law of force over weakness; and this law not being confined to dumb animals, but ruling the lots of man as well as of animals, though its operations on human life may be more concealed, but here also population is kept in check by want of food and by warfare; among mankind itself justice is little more than a name, might being the chief law observed: here, too, the strong destroy and oppress the weak; some are enabled to live and multiply, while many starve and live in celibacy to prevent an overflow, which, notwithstanding, does arise: dispute and warfare then result in which some are destroyed and some preserved. But no person, however virtuous, can live in comfort without consuming more than his share. Such is the world we live in, however Pope may contend that "virtue alone is happiness below.""

"The economy of life seems to be that man and most animals if in peace and plenty, would soon overstock the world with their produce, and that most species continue to increase till they exceed the food provided for their support, or till killed to make way for others. Some moralists admire this system of one animal devouring another as they say by this means more can live, and consequently they infer more happiness results. But that more can live by this means we doubt, and still more that the degree of happiness is increased; first, they must convince us that life generally abounds in pleasure, as to us the reverse seems to be the fact; though necessarily admitted by the Almighty for reasons beyond our reach to discover. If we look at the forest, the ocean, the air, or a drop of water in a microscope, all is found teeming with life, and to a superficial eye all is in active enjoyment; but a nice observer soon discovers the universal discord, trepitude and destruction proceeding everywhere: the strong oppressing the weak, one party half starved and ravenously pursuing another, some terrified devoted victims vainly endeavouring to escape the hungry jaws of their pursuer, some perished by want, others devoured alive, thousands destroyed every instant, and few allowed to remain, but those few so nicely balanced as to preserve the species through numerous ages; every fly or reptile, however contemptible in the eyes of some persons being possessed of a pedigree more remote than the most ancient nobility can emblazon, great grandfathers and mothers from time immemorial; and notwithstanding they are in the midst of their enemies, including man, who use every means and violence to destroy them; here by the care of God, they remain preserved from thousands of years back, as uninjured as if in a bandbox!!"

"It seems that most animals produce many more offspring than can find food, but that their numbers are kept small by other animals who prey upon them, otherwise they would perish by famine: which of the two evils would be the greatest we do not pretend to determine, but as the former is the plan most adopted we must believe it to be the best."

"Still we are not positive that if neither destroyed by enemies nor famine they would increase too much; because for aught we known the fecundity is only great because the destruction is great; instead of the numbers being limited by the destruction, as if nature had said to the camivori, do what you will, you shall not reduce the number of animals, the more you kill the more I will produce. Were the experiment tried on a small scale of letting them be well fed and indulged they might produce prodigiously, but if the experiment extended to their whole races a different result might for aught we know obtain, as we are ignorant of the law by which nature governs the mode of production."

"The number of animals which can be brought into existence probably being limited, or the number destined to inhabit our globe probably being so; it appearing reasonable to think that no new animals are created by being born, nor destroyed by being killed, but that being born is merely becoming conscious, and death or sleep being only a loss or suspension of consciousness, [...] the identity never being destroyed."

"Besides destruction by design to obtain the bodies of animals for food, another extensive sacrifice of life is committed in the very act of obtaining vegetable food and other necessaries, every plant having many disputants* and the ground, and even much of the water we drink being the habitation of numerous animated beings, which may be destroyed by every stroke of the spade, or every drought; but this mode of destruction is of a less blameable character than any other to which blame may attach, because not done with design, but should be avoided when unnecessary. Indeed even vegetables themselves should not be injured unnecessarily; who would be bold enough to assert that they are not imdued with sensation, when their similitude to animals and their exquisite and complicated organizations seem to affirm that they live and feel? The sensitive plant which droops on being touched, being one instance in favour of the idea. Another instance being in the plant which devours flies, this plant keeping open till a fly settles in it and then closes and devours it."

"Such animals as be wants, he will nourish on the dregs and refuse of his own food, and give this as a gift; while those which are useless to him are left in a state of starvation, and deprived of the shelter of the forests, cut down by man."

"Therefore it is plain that no particular thing can be made by a machine at all; neither an atom, or matter, which is the only identity of matter; nor the soul, which is the only identity of a person (and this applies also to every other animal or vegetable, as every thing, if it feels, must, it appears, have an identical self or soul, similar to that of any other being). No feeling can, it appears, be without reference to some self or soul)"

"Therefore, as a person cannot be in duplicates, it is plain, that the soul cannot be the product of mechanism. And every person knows that his self is only his self, and the same self at all times, without division, augmentation, or change of any kind, he knows it has an identity, and there* fore is not the effect of matter."

"[I]f we suppose, that to-morrow I will be changed to you, and you into I, there is no change at all, because then the you is the I, and the I the you; and the same applies if the I changes into a table, because then the table itself becomes the I."

"But the reader must particularly observe, that by the word “ soul” I do not mean precisely the same thing as most persons do—the general opinion of believers in soul being that it is the spirit of the person unencumbered, and set free of the body in a more perfect state than in this life, with all the feelings and senses, and even more than when united to the body. But my meaning is very different. I look on it (as I have expressed) as a thing totally devoid of feeling or thought, excepting when it is operated on by the body, and that when not, is totally insensible, and cannot be perceived unconnected with the body by any mortal eye, but only by the Almighty."

"The conclusions, then, from these remarks are, that the soul never dies, and that it is sometimes active; that friends do not know each other’s souls, but this does not preclude their meeting again. How far immortality may be desirable, depends greatly on whether future life may be on this earth or some other; if on this, all the happiness that can be expected is the average happiness of the beings now living, of which class we shall still form one ; or whether we shall inhabit some other sphere ; if so, we have only to hope for the best."

"But so far from there being an alliance between ethicks and physics, nearly all Nature’s works are at war with each other, the good of the one being derived from the injury of the other. But when pointed out to the vegetarians that carnivorous animals thrive on, and require animal food, they say it is right that they should use it, but that man being superior, should not. Now this does seem inconsistent, as right and wrong are absolute without reference to one animal more than another; and it is not the superiority or inferiority of either aggressive party which can establish the justice, but the effects on the victims are the points at issue. The vegetarians would reply however, that man was not formed for animal diet, and that the carnivori were; but this is not taking up the question on moral grounds, on the supposition that man was formed for it (as many persons believe), because the formation of man would not determine the justice, unless that it should explain the intention of God, but which I think they would find a difficulty to show."

"Suppose it were so; so much, then, the better, as we should not want then to show that the soul could become torpid and recover; because, then, it would never be torpid> and, consequently, would be immortal, which is all we want to prove. And this opinion, I believe, is that of the majority of thinking persons, but unfortunately mixed up with divers principles, not orthodox, some of them acknowledging a soul m man, but not in any other living being; others going one step further, and admitting a soul in other animals too, but imagining that it is a different sort of soul to that of man, instead of considering that one soul is similar to another, and that all the difference between one individual and another is corporeal,—the organization of the body or brain, by its variations, alone producing, it would appear, all the varieties of character, without any variation of soul, to which conclusion we are led by the fact that we cannot produce any thought or feeling in the mind but through the instrumentality of the body; and it seems only on the bodily organs, and physical agents upon them, that every perfection and defect of mind depends; an idiot, a philosopher, and a mouse, appearing to have quite similar souls, the difference only being in the organs of sense, which act upon the souls, and are in themselves different. No person can deny that different sensations are produced by bodily causes; why, then, must we look to something else to produce them—namely, to variations of the soul ? Bodily causes are enough, and we are not driven to seek for further causes. The soul is always, if I am correct, the same. It does not grow, it does not decay; and is as perfect in an infant as In a man—the improvement and growth of mind being only of the corporeal part."

"It is an axiom that the more pleasure and the less pain there is in the Universe, the better it is. If, then, a person suffer pain instead of pleasure, whether he be criminal or not, the pain will be increased and the pleasure decreased; and, as this disagrees with the axiom just cited, it is wrong."

"In fact if one person is unkind to an animal it is considered to be cruelty, but where a lot of people are unkind to a lot of animals, especially in the name of commerce, the cruelty is condoned and, once large sums of money are at stake, will be defended to the last by otherwise intelligent people."

"She wrote a book in 1964, Animal Machines, which did for animals what Rachel Carson's Silent Spring did for the environment."

"Thus when the body is kept impure through pernicious diet and living, the mind remains impure. When the mind is in that state its vision is clouded."

"There can be no purity whilst the flesh of creatures is partaken of and inhumanity towards the creatures practised."

"The tender and humane passion in the human heart is too precious a quality to allow it to be hardened or effaced by practices such as we so often indulge in."

"How important it is, then, that the child be taught to govern its passions! How important that it be taught to be kind, gentle, loving, and humane; and in all the range of human thought there is not a better, wiser, or more expedient way of accomplishing this end than by teaching kindness towards God's lower creatures. If children are thus taught they will have instilled into their hearts those principles of action which will make them kind and merciful not only to the lower animals, but also toward their fellow-men as they attain to manhood. Let them be taught that the lower animals are God's creatures, as they themselves are, put here by a common Heavenly Father, each for its own special purpose, and that they have the same right to life and protection. Let them be taught that principle recognised by all noble-hearted men, that it is only a depraved, debased, and cowardly nature that will injure an inferior, defenceless creature, simply because it is in its power to do so, and that there is no better, no grander test of true bravery and nobility of character than one's treatment of the lower animals."

"The child who has been taught to realise the claims that God's lower creatures have upon him, whose heart has been touched by lessons of kindness and mercy, under their sweet influence will grow to be a large-hearted, tender-hearted, manly man. Then let the children be trained, their hands, their intellects, and above all their hearts. Let them be taught to have pity for the animals that are at our mercy, that cannot protect themselves, that cannot explain their weakness, their pain, or their suffering, and soon this will bring to their recognition that higher law, the moral obligation of man as a superior being to protect and care for the weak and defenceless. Nor will it stop here, for this in turn will lead them to that highest law—man's duty to man."

"After looking carefully into the matter, and after some years' experience in its non-use, I can state without hesitancy that, contrary to the prevailing opinion, the flesh of animals is not necessary as an article of food. … We shall find numerous articles of food, as we study the matter, that, so far as body nourishing, building, and sustaining qualities are concerned, contain twice, and in some cases over twice, as much as any flesh food that can be mentioned."

"The only really consistent humanitarian is the one who is not a flesh-eater; and great, I am satisfied, will be the results, both to the human family and to the animal race, as children are wisely taught and judiciously directed along this line."

"The time will come in the world's history, and a movement is setting in that direction even now, when it will be deemed as strange a thing to find a man or a woman who eats flesh as food, as it is now to find a man or a woman who refrains from eating it. And personally, I share the belief with many others, that the highest mental, physical, and spiritual excellence will come to a person only when, among other things, he refrains from a flesh and blood diet."

"When we study the habits of animals in a truly sympathetic way and become thoroughly acquainted with them and with the work that each one is performing, we shall see that each one has its place in the economy of God's world, that each has its part to play, and that even so far as the animal world is concerned we are all related and inter-related. If we destroy or permit to be destroyed that marvellous balance which the Divine Power has instituted in the Universe, we do it at our own peril. Instead, then, of being the enemies of the animal world, instead of being its persecutors and its destroyers, we should be its friends and helpers."

"Veganism has given me a higher level of awareness and spirituality, primarily because the energy associated with eating has shifted to other areas. … If you're violent to yourself by putting [harmful] things into your body that violate its spirit, it will be difficult not to perpetuate that [violence] onto someone else."

"I am Joss Stone and I am a vegetarian. I'm a singer, a songwriter, a performer and a human being accepting of all sizes, shapes, colours and species."

"I was born a vegetarian. … I feel there is no need to cause another living thing pain or harm. There are so many other things we can eat. I have never eaten meat in my life, and I’m 5 foot 10 and not exactly wasting away. A wise man once said, ‘Animals are my friends, and I’m not in the habit of eating my friends.’ That is exactly how I feel."

"Someone said that Capitalism will eat itself, and I think that’s like the meat industry, the meat industry itself will become dead meat and compassion will reign supreme."

"I thought, OBE me? Up yours, I thought. I get angry when I hear that word "empire"; it reminds me of slavery, it reminds of thousands of years of brutality, it reminds me of how my foremothers were raped and my forefathers brutalised."

"As the only black kid in my primary school playground, animals had become my friends. By 15 I was vegan, although I didn't give up honey until 16. For a while my mother thought it was just "a rasta phase"."

"I can honestly say I've not been tempted to give up veganism in 27 years. I sometimes smell a chip shop and like the smell but then feel guilty because fish might be part of it. But I'll go home and make vegan chips. After all these years, my favourite food is my mother's butter bean stew with whole potatoes, yam and dasheen. I don't think I've ever made a meal for her, to be honest. I think she would consider it a failing of her motherhood and say "Boy, get out the kitchen.""

"One day when I was 11, I asked my mother where did meat come from and she said from the butcher and I said where did the butcher get it from and she said the farmer and I said where did the farmer get it from and she said the cow and I said where did the cow get it from and she said – it is the cow! A shudder went through me! … I read a book about how humans drink milk that was meant for the animals’ young and I decided I wanted to disturb the animal kingdom as little as possible. But it was sometimes difficult to explain why. One day a kid gave me an ice cream and I said I didn’t want it because it had milk in it and milk belonged to babies. ‘You’re a vegan’, he said – and I thought he was calling me a nigger or something so I went to beat him up. He was yelling, ‘No, no, it’s a good thing!’ I was quite proud then because I was the only vegetarian or vegan I knew. … I passionately love life and I understand now how important love is to me. I really think about the true meaning of the word – that and compassion. If I have just one sentence on my tombstone to be remembered by it would be, ‘He tried to love every body’, with everybody as two separate words."

"I have always loved playing around with words. I didn’t know it was called poetry. I was just an innocent kid messing around with words when an adult said ‘You’re a poet, be published or be damned’."

"…Sometimes I’ll do these things for a couple of days then suddenly one day the poem comes out, just like that, in a couple of minutes. I might rewrite it later, a kind of fine tuning, or sometimes I’ll tell the audience it’s a new poem and just perform it to see if it works."

"…So to me it’s not about black, white, Asian, whatever. To me, it’s about literature for everybody, you know. There’s a lot of literature and it should represent us, basically – male, female, whatever kind of nationality or racial background you come from: that’s the kind of literature I want to see in the world and hopefully I’m making my own little contribution."

"When I start, I have a story that tends to have a lesson to be learnt. A lot of the time my novels are called novels for young adults and I think one of the reasons they are popular with young adults is because they read them and understand it…"

"I've got no bodies inside me All of me is me, I will not eat no body else So I am what you see. I do not plan to eat young sheep I will not eat a hen, I'm so proud of what I am I must say once again."

"If the young vegan kids of our nation Are at school and can't get vegan bites, Then the school staff need food education Because safe food are one of our rights."

"There's no vegan who is the greatest Because all you vegans are great, Just like the peace dove You symbolise love, And there is no death on your plate."

"When people ask me why I don’t eat meat or any other animal products, I say because they are unhealthy and they are the product of a violent and inhumane industry. Chickens, cows, and pigs in factory farms spend their whole lives in filthy, cramped conditions only to die a prolonged and painful death."

"So far from vegetarianism springing from the anthropomorphism of predominantly urban dwellers, as has been suggested by its more superficial critics, it and its inevitable successor veganism are increasingly being recognised as a logical, even inescapable, process, essentially relevant, essentially practical, essentially compassionate to all species."

"This anthology proves that there is nothing new about the realization of the connection between our treatment of non-humans and of each other. Clear minds down the centuries have seen that the violence man shows to man is inextricably linked to the violence we have inflicted upon other species and our shared environment."

"Until we establish a felt sense of kinship between our own species and those fellow mortals who share with us the sun and shadow of life on this agonized planet, there is no hope for other species, there is no hope for the environment, and there is no hope for ourselves."

"I’ll do anything that’s going to save animals. Anytime I can encourage people to think twice before [doing] anything to animals … that’s a good thing."

"Nowhere is patriarchy's iron fist as naked as in the oppression of animals, which serves as the model and training ground for all other forms of oppression. Its three basic strategies — the club, the yoke, and the leash — operate similarly in the oppression of women and minorities. The club strategy is to kill animals for gain, sadistic pleasure, and the "affirmation of manhood." It is domination through brute force. The yoke strategy is to domesticate animals to carry burdens and pull vehicles; supply eggs, wool, and milk; and provide flesh and skins. It is domination through enslavement. The leash strategy is to tame animals to provide the psychic benefits of direct rule of master over pet. It is domination through deceit. … It is a surprisingly close progression from hunting animals to hunting and torturing people — catching and lynching blacks or "smoking out" Jews during the Holocaust."

"[Describing her visit to a slaughter facility in Pennsylvania] The floor was very slippery and the walls and everything else were covered with blood. Dried blood had formed a crust on the chains. I surely didn't want to fall down in all that blood and guts. The workers wore non-slip boots, yellow aprons, and helmets. It was a scene of controlled, mechanized chaos."

"Sue Coe … has done more through her paintings and prints to help animals than any other artist in history."

"I have no doubt that Sue's art … is of historic importance. A hundred years from now and more, assuming our species has managed to survive, Sue Coe's work will hang in all the great museums of the world."

"[As a vegan] I feel better, I look better, so it’s a big change for me. You have more clarity and I think that all of us want to be more clear. I wanted to look younger and feel better and wanted to be a greater contributor to the good on the planet […] The more I learned about factory farming… the more I realized that I could not, in good conscience, be a contributor to such violence."

"Well, it started with my yoga practice and you know, the practice of non-harming, ‘ahimsa’. So I became a vegan because [of] compassion [for] the animals. The vegan diet was being discussed around me all the time, so finally, I just made the choice. […] The first thing I did was lose 20 pounds and I haven't put that back on. Do I feel better than I felt 15, 17 years ago? Yeah I think so. I think I'm in pretty good shape."

"especially in the last years where I was really active at the (Nuyorican Poets) Cafe, everyone came in and just wanted to be a star. And I shouldn’t lay blame, but Russell Simmons who came around with the Def Poets and all that. “Come with me. I’ll take you to Broadway! I’ll put you on TV! Everyone will see you on TV!” It kind of polluted the intent of what we were doing. That kind of twisted the mindset, just undermined the real purpose and value of the writing, of the creative act. Because you don’t do it to be on TV. You do it for you, because you have to do it! Initially, that was the intent. We have to have this community! We have to share our voices. Nobody else out here is listening, so we’ll make our community. And that’s what it was about."

"Has anyone ever known a school to organize a field trip to a slaughterhouse? Never. Why? Where does this sense of shame come from that obliges us to keep silent in front of our children about the fate that we impose on animals? Throat-cutting, electrocution, and evisceration—are these scenes that would be obscene in the eyes of innocents? The answer is yes."

"We can see quite plainly that our present civilisation is built on the exploitation of animals, just as past civilisations were built on the exploitation of slaves, and we believe the spiritual destiny of man is such that in time he will view with abhorrence the idea that men once fed on the products of animals' bodies."

"One of my earliest recollections in life was being taken for holidays to the little farm where my father had been born. … The cows "gave" milk, the hens "gave" eggs … but I couldn't for the life of me see what the pigs "gave", and they seemed … such friendly creatures, always glad to see me, and grateful for almost anything that was thrown to them in the sty. … I still have vivid recollections of the whole process from start to finish, including all the screams of course, which were only feet away from where this pig's companion still lived. And then, when the pig had finally expired, the women came out, one after another, with buckets of this scalding water, and the body of the pig was scraped – all the hairs were taken away. The thing that shocked me, along with the chief impact of the whole setup, was that my Uncle George, of whom I thought very highly, was part of the crew, and I suppose at that point I decided that farms, and uncles, had to be re-assessed. They weren't all they seemed to be, on the face of it, to a little, hitherto uninformed boy. And it followed that this idyllic scene was nothing more than Death Row. A Death Row where every creature's days were numbered by the point at which it was no longer of service to human beings."

"If you eat chicken, maybe you're on one level. If you wear a mink coat, maybe you're on another level. But if you wear cosmetics, cosmetics that are tested on animals, then you're just unconscious. Really, my message is simple. It's a message of compassion. In this world that is spinning madly out of control, we have to realize that we're all related. We have to try to live harmoniously."

"It's been at least 20 years. I used to eat burgers and steak, and I would just be knocked out afterward; I had to give it up. The first thing was dairy. I was about 24 years old and I had tons of acne and mucus. I met some random girl on a bus who told me to quit dairy and all those symptoms would go away three days later. By God she was right."

"Because superior non-animal methods are used for this exact training by military and civilian programs around the world, animals are clearly not required to meet your objectives. … I'm sure you agree that our military personnel deserve state-of-the-art training and that our country deserves to be respected for its civilized treatment of animals."

"I came to the understanding that individually we are responsible for the way in which we live and for the care of our human frame by good nutrition, proper exercise and a balanced lifestyle. It is this, together with a strong focused mind, that enables us to draw from our vast inner resources and strength to make the most of our time on this planet. The changes in my life came by way of a massive physical and psychological shock and were implemented for the purpose of healing and motivating my recovery. A change in our diet and lifestyle of course can be started at any time, and is of interest to anybody wishing to maximise their health and vitality, leading to a more fulfilling life. This was how I discovered the benefits of cutting meat and dairy from my diet and then taking the correct care of my body’s nutritional requirements to help heal my mind, body and soul."

"I like animals, all animals. I wouldn’t hurt a cat or a dog—or a chicken or a cow. And I wouldn’t ask someone else to hurt them for me. That’s why I’m a vegetarian."

"Do what you can do, as well as you can do it, every day of your life, and you will end up dying one of the happiest individuals that have ever died."

"I compared meat to tobacco as a killer, but to be fair, in one way alone tobacco outshines meat as an evil: it is physically addictive. As we all know, tobacco companies have a history of trying to target their ads to teenagers in the frequently fulfilled hope that these young people will be in their thrall for the rest of their lives. Meat, by contrast, is in no way physically addictive. Eating it is merely a habit, one that people are socially conditioned to believe is normal, even healthy. Whether you choose to phase meat out of your diet slowly, over time, or to stop on a dime and become a vegetarian overnight, you won't suffer any real symptoms of “withdrawal.” But you probably will feel more energy, and enjoy a longer and healthier life."

"And suddenly the circle came together for me. We were as a civilization making one big mistake, a mistake that was understandable because we had been raised to make it. We had been culturally indoctrinated to believe it to be not a mistake at all, but rather a normal and healthy habit. But this mistake was killing us as individuals just as it was destroying our land and our forests and our rivers. We were eating dead animals, and it wasn't working. If those animals had set out to take their revenge on us, they couldn't have done a better job."

"Within a year of eating no meat, my health problems all started to go away. Not only did I feel better physically, but I felt better knowing that there was one answer to many of the different ills afflicting both ourselves and our environment. Everything revolved around the fork."

"Humanity is rich in folly, but it's hard to think of a folly more mind-bogglingly stupendous than that of transforming infinitely rich, diverse, dense jungle into desert in a few years' time for the sake of a few more hamburgers."

"The question we must ask ourselves as a culture is whether we want to embrace the change that must come, or resist it. Are we so attached to the dietary fallacies with which we were raised, so afraid to counter the arbitrary laws of eating taught to us in childhood by our misinformed parents, that we cannot alter the course they set us on, even if it leads to our own ruin? Does the prospect of standing apart or encountering ridicule scare us even from saving ourselves?"

"is not a natural condition that we should expect to “grow into” at any age. Like heart disease, dementia has acquired a patina of normalcy only because so many of those around us succumb to it. But I believe that, like heart disease, it is a distinctly abnormal condition brought about by an abnormal diet."

"To state the obvious: vegetarians live longer than meat eaters simply and solely because we do not consume the filthy, fatty, disease-ridden, decaying flesh of animals."

"Vegetarians and vegans are not morally superior to everyone else. We're simply healthier, and a hell of a lot better for the environment around us. Of course, just because we're not morally superior doesn't mean we're not on the side of the angels. I believe we are. After all, we're practitioners of a diet that's better for people, better for animals, and better for the environment."

"For those who are still merely vegetarian and not yet vegan, I ask, what in heaven's name are you waiting for? If you are trying to avoid the health pitfalls of eating carcasses—high fat, saturated fat, and cholesterol content; lack of fiber; deficiency of vitamins and enzymes; abundance of stored toxins—well, then take a good look at the dairy you're eating. Dairy is basically liquid meat without the iron. … Milk should be viewed as no more or less than what it is: a delivery system for fat, cholesterol, blood, pus, antibiotics, and carcinogenic growth hormones. … If your reason for abstaining from meat has more to do with an emotional attachment to animals than a concern for your health, then understand that dairy cows are truly sick, miserable, abused creatures … Someone who has become vegetarian for emotional reasons ought to switch to the vegan diet as swiftly and surely as someone brought to vegetarianism for reasons of health."

"For me, the essence of veganism is compassion … not just compassion for animals, but all the way around."

"Vivisection is the killing of animals to find cures for the diseases caused by eating animals."

"I suppose I am one: an activist — for animals and a vegan lifestyle. I hear that word, however, and look around to see if someone is indeed referring to me."

"We've all heard it: vegans are cool and plant-based dining is hot. What other diet can promise to keep you trim without working at it, clear clogged arteries, save the lives of animals, and do more to stem climate change than driving a Prius—or not driving at all?"

"Cruelty to animals is an enormous injustice; so is expecting those on the lowest rung of the economic ladder to do the dangerous, soul-numbing work of slaughtering sentient beings on our behalf."

"You never know what a man—or a woman—has inside: how much grit, how much courage, how much willingness to change. When someone draws on those qualities, you're looking at a person of substance. And power. And promise. This world needs more of those."

"Nothing fills us with deep and lasting joy the way that doing a good turn for someone else does. Saving somebody's life, human or animal, is that “good turn” in spades."

"98 percent of the animals raised for food suffer horrifically on factory farms before being slaughtered. Every time you eat a vegan meal, you're voting for something different."

"If you hear yourself saying “I could never give up ice cream” (or something else), realize that you may just be short on vegucation. There are lots of rich, luscious nondairy ice creams on the market … If you have the necessary information and you're still saying “I could never give up...,” listen to yourself. You're affirming weakness. … You're bigger than that. You can eat plants and save lives. You can give your life exponentially more meaning by living in a way that decreases suffering just because you got up and chose a kind breakfast."

"There are as many ways to eat a vegan diet as there are people who discover it. Just about any way you do it, provided you focus on unprocessed foods, include vitamin B12, and make a few adjustments for your individual needs and preferences, can be viable and health-promoting."

"Once animal exploitation was institutionalized and accepted as part of the natural order of things, it opened the door to similar ways of treating other human beings, thus paving the way for such atrocities as human slavery and the Holocaust."

"Calling people animals is always an ominous sign because it sets them up for humiliation, exploitation, and murder. It is significant, for example, that in the years leading up to the Armenian genocide, the Ottoman Turks referred to Armenians as rajah (cattle)."

"This use of animal terms to vilify and dehumanize the victims, combined with the abominably degraded conditions in the camps, made it easier for the SS to do their job, since treating prisoners like animals made them begin to look and smell like animals."

"Throughout the history of our ascent to dominance as the master species, our victimization of animals has served as the model and foundation for our victimization of each other. The study of human history reveals the pattern: first, humans exploit and slaughter animals; then, they treat other people like animals and do the same to them."

"Those who kill “humanely” often contend that their victims suffer minimally or not at all. This contention helps ease their guilt and makes the continuation of the killing more acceptable."

"What I've found is that, because most people are deeply disturbed by and feel guilty about eating meat, and yet at the same time fear not eating it, they defend themselves from having to acknowledge such conflicting feelings. These psychological defenses include denial (“Animals don't really suffer when they're raised and killed for meat.”); justification (“Animals are meant to be eaten by humans.”); dichotomization (“I'd never eat a dog, but I love bacon.”); avoidance (“Don't tell me that; you'll ruin my meal.”); and, most importantly, dissociation (“If I think about the animal when I'm eating meat I feel disgusted.”). … When people break through their dissociation, the feelings that typically emerge are empathy—and therefore disgust. That's why people tend to be disgusted by the idea of eating “unusual” animals, such as dogs and gorillas; they haven't learned to dissociate from these kinds of meat. It's also why vegetarians usually find all meats disgusting."

"Often, vegan advocates assume that a person's defensiveness is the result of selfishness or apathy, when in fact it is much more likely the result of systematic and intensive social conditioning."

"We love dogs and eat cows not because dogs and cows are fundamentally different—cows, like dogs, have feelings, preferences, and consciousness—but because our perception of them is different."

"But why must the system go to such lengths to block our empathy? Why all the psychological acrobatics? The answer is simple: because we care about animals, and we don't want them to suffer. And because we eat them. Our values and behaviors are incongruent, and this incongruence causes us a certain degree of moral discomfort. In order to alleviate this discomfort, we have three choices: we can change our values to match our behaviors, we can change our behaviors to match our values, or we can change our perception of our behaviors so that they appear to match our values. It is around this third option that our schema of meat is shaped. As long as we neither value unnecessary animal suffering nor stop eating animals, our schema will distort our perceptions of animals and the meat we eat, so that we can feel comfortable enough to consume them."

"We send one species to the butcher and give our love and kindness to another apparently for no reason other than because it's the way things are. When our attitudes and behaviors toward animals are so inconsistent, and this inconsistency is so unexamined, we can safely say we have been fed absurdities. It is absurd that we eat pigs and love dogs and don't even know why. Many of us spend long minutes in the aisle of the drugstore mulling over what toothpaste to buy. Yet most of us don't spend any time at all thinking about what species of animal we eat and why. Our choices as consumers drive an industry that kills ten billion animals per year in the United States alone. If we choose to support this industry and the best reason we can come up with is because it's the way things are, clearly something is amiss. What could cause an entire society of people to check their thinking caps at the door—and to not even realize they're doing so? Though this question is quite complex, the answer is quite simple: ."

"Carnism is the belief system in which eating certain animals is considered ethical and appropriate. Carnists—people who eat meat—are not the same as carnivores. Carnivores are animals that are dependent on meat to survive. … Carnists eat meat not because they need to, but because they choose to, and choices always stem from beliefs. Carnism's invisibility accounts for why choices appear not to be choices at all."

"The most effective way to distort reality is to deny it; if we tell ourselves there isn't a problem, then we never have to worry about what to do about it. And the most effective way to deny a reality is to make it invisible. … As with any violent ideology, the populace must be shielded from direct exposure to the victims of the system, lest they begin questioning the system or their participation in it. This truth speaks for itself: why else would the meat industry go to such lengths to keep its practices invisible?"

"Yet on some level we do know the truth. We know that meat production is a messy business, but we choose not to know just how messy it is. We know that meat comes from an animal, but we choose not to connect the dots. And often, we eat animals and choose not to know we're even making a choice. Violent ideologies are structured so that it is not only possible, but inevitable, that we are aware of an unpleasant truth on one level while being oblivious to it on another. Common to all violent ideologies is this phenomenon of knowing without knowing. And it is the essence of carnism."

"There is a vast mythology surrounding meat, but all the myths are in one way or another related to what I refer to as the Three Ns of Justification: eating meat is normal, natural, and necessary. The Three Ns have been invoked to justify all exploitative systems … When an ideology is in its prime, these myths rarely come under scrutiny. However, when the system finally collapses, the Three Ns are recognized as ludicrous."

"The path of the norm is the path of least resistance; it is the route we take when we're on autopilot and don't even realize we're following a course of action that we haven't consciously chosen. Most people who eat meat have no idea that they're behaving in accordance with the tenets of a system that has defined many of their values, preferences, and behaviors. What they call “free choice” is, in fact, the result of a narrowly constructed set of options that have been chosen for them. They don't realize, for instance, that they have been taught to value human life so far above certain forms of nonhuman life that it seems appropriate for their taste preferences to supersede other species' preference for survival."

"It is impossible to exercise free will as long as we are operating from within the system. Free will requires consciousness, and our pervasive and deep-seated patterns of thought are unconscious; they are outside of our awareness and therefore outside of our control. While we remain in the system, we see the world through the eyes of carnism. And as long as we look through eyes other than our own, we will be living in accordance with a truth that is not of our own choosing. We must step outside the system to find our lost empathy and make choices that reflect what we truly feel and believe, rather than what we've been taught to feel and believe."

"The carnistic schema, which twists information so that nonsense seems to make perfect sense, also explains why we fail to see the absurdities of the system. Consider, for instance, advertising campaigns in which a pig dances joyfully over the fire pit where he or she is to be barbecued, or chickens wear aprons while beseeching the viewer to eat them. And consider the Veterinarian's Oath of the American Veterinary Medical Association, “I solemnly swear to use my … skills for the … relief of animal suffering,” in light of the fact that the vast majority of veterinarians eat animals simply because they like the way meat tastes. Or think about how people won't replace their hamburgers with veggie burgers, even if the flavor is identical, because they claim that, if they try hard enough, they can detect a subtle difference in texture. Only when we deconstruct the carnistic schema can we see the absurdity of placing our preference for a flawless re-creation of a textural norm over the lives and deaths of billions of others."

"Think about it: virtually every atrocity in the history of humankind was enabled by a populace that turned away from a reality that seemed too painful to face, while virtually every revolution for peace and justice has been made possible by a group of people who chose to bear witness and demanded that others bear witness as well."

"Becoming aware of the intense suffering of billions of animals, and of our own participation in that suffering, can bring up painful emotions: sorrow and grief for the animals; anger at the injustice and deception of the system; despair at the enormity of the problem; fear that trusted authorities and institutions are, in fact, untrustworthy; and guilt for having contributed to the problem. Bearing witness means choosing to suffer. Indeed, empathy is literally “feeling with.” Choosing to suffer is particularly difficult in a culture that is addicted to comfort—a culture that teaches that pain should be avoided whenever possible and that ignorance is bliss. We can reduce our resistance to witnessing by valuing authenticity over personal pleasure, and integration over ignorance."

"The time comes to every dog when it ceases to care for people merely for biscuits or bones, or even for caresses, and walks out of doors. When a dog really loves, it prefers the person who gives it nothing, and perhaps is too ill ever to take it out for exercise, to all the liberal cooks and active dog-boys in the world."

"I could discern clearly, even at that early age, the essential difference between people who are kind to dogs and people who really love them."

"We can benefit our kind in no way so much as by being ourselves pure and upright and noble-minded."

"I could not bear it did I not believe in another life for the poor harmless victims where their wrongs will be recompensed, & I may add also in another life for their inhuman persecutors where they will all repent in moral agony worse than the physical pain of their poor victims."

"We women have before us the noblest end to which a finite creature may attain; and our duty is nothing else than the fulfilment of the whole moral law, the attainment of every human virtue."

"He who does most to cure woman of her weakness, her frivolity and her servility, will likewise at the same stroke do most to cure man of his brutality, his selfishness and his sensuality."

"Love naturally reverses the idea of obedience, and causes the struggle between any two people who truly love each other to be not who shall command, but, who shall yield."

"The making of a true Home is really our peculiar and inalienable right; a right which no man can take from us, for a man can no more make a Home than a drone can make a hive. He can build a castle or a palace, but, poor creature! be he wise as Solomon and rich as Croesus, he cannot turn into a Home. No masculine mortal can do that. It is a woman, and only a woman; a woman all by herself if she likes, and without any man to help her, who can turn a House into a Home."

"My great panacea for making Society at once better and more enjoyable would be to cultivate greater sincerity."

"I think that every woman who has any margin of time or money to spare should adopt some one public interest, some philanthropic undertaking, or some social agitation of reform, and give to that cause whatever time and work she may be able to afford; thus completing her life by adding to her private duties the noble effort to advance God's Kingdom beyond the bounds of her home."

"As the main work of civilisation has been the vindication of the rights of the weak, it is not too much, I think, to insist that the practice of Vivisection in which this tyranny of strength culminates is a retrograde step in the progress of our race—a backwater in the onward flowing stream of justice and mercy, no less portentous than deplorable."

"By some strange and sinister fatality the chosen victims at present are the most intelligent and friendly of our domestic favourites—the cats who purr in love and confidence as they sit beside us on the hearth; the dogs whose faithful hearts glow with an affection for us, truer and fonder than we may easily find in any human breast."

"Every system of law is a system of education, and, in extending legal sanction to the scientific torture of animals, the State educates the nation in a false view of the relations of man to the lower creatures, encourages selfishness and cruelty and the disregard of the rights of the weak by the strong."

"As our President said, we have in our army such minds as Spencer, and Mill, and I would add Buckle, and many others; and they are diffusing light, intelligence and civilization, and advocating the right. We have women also. We have Frances Cobbe; whose name I speak with pride and rejoicing; and in the literary world we have Charlotte Bronte, and Harriet Beecher Stowe, and many others, who are consecrating their talents to the great cause of womanhood, and freedom, and right."

"Some people, many who profess to be yogis, argue that vegetarianism is not a healthful diet for everyone. We agree that vegetarianism is not for everybody; it is only for those who desire happiness and peace. It is definitely a must for those who are interested in enlightenment."

"When we have a choice it is always best to choose kindness. Veganism is simply the kinder choice."

"If yogis are to come to the realization of the interconnectedness of life, then we must free ourselves from the conditioning that has caused us to think it is all right to exclude all the other animals from our own goals of peace, freedom, and happiness. … By working to alleviate the suffering of animals you are working at the cause level of human suffering."

"Yoga teaches that whatever we want in life we can have if we are willing to provide it for others. So if yogis want to be free, they understand that to deprive others of freedom will ultimately not benefit their project—to be free themselves. Following that logic, yogis abhor slavery and examine their own lives to find ways that they themselves might be condoning slavery and then eradicate those ways of acting. The fact is that animals who are raised for food are slaves. Making kind choices when it comes to the food we eat is one of the most basic ways to begin to ensure our own happiness and freedom. The cause for our own happiness, health, and freedom lies in how happy and free we can make the lives of others. The definition of others includes other animals."

"is a path to enlightenment through compassion for all beings. Jivamukti is a Sanskrit word that means to live liberated in joyful, musical harmony with the Earth. The Earth does not belong to us—we belong to the Earth. Let us celebrate our connection to life by not enslaving animals and exploiting the Earth, and attain freedom and happiness for ourselves in the process. For surely, the best way to uplift our own lives is to do all we can to uplift the lives of others. Go vegan!"

"To be a joyful vegan in the world today is to become involved in the most radical, positive, political revolution ever. A fork can be a weapon of mass destruction or an instrument of peace. Everything a vegan eats or consumes reflects a choice that takes into account the well-being of others rather than just ourselves—and that is a big difference. Each one of us can make a huge difference by choosing not to eat animals. By choosing kindness over cruelty, we contribute to the sustainability of our planet Earth and can even change the destiny of our species and all the species on Earth."

"To become a vegan is by far the best way we have at this time in history to contribute to peace on Earth. Being a vegan in the world today is to be involved in a nonviolent, direct-action protest against cruelty and an affirmation of kindness."

"In the midst of our high-tech, ostentatious, hedonistic lifestyle, among the dazzling monuments to history, art, religion, and commerce, there are the 'black boxes.' These are the biomedical research laboratories, factory farms, and slaughterhouses—faceless compounds where society conducts its dirty business of abusing and killing innocent, feeling beings. These are our Dachaus, our Buchenwalds, our Birkenaus. Like the good German burghers, we have a fair idea of what goes on there, but we don't want any reality checks."

"I was always bothered by the idea of hitting a beautiful, living, innocent animal over the head, cutting him up into pieces, then shoving the pieces into my mouth. I finally made my decision to stop eating animals when I came upon a ritual slaughter scene during a visit to Israel. My experiences in the during the Nazi Holocaust had a profound impact on my subsequent life choices. I felt some guilt that I lived when so many others didn't, and a sense of duty to redeem my survival by assuming their share of responsibility for making this planet a better place to live for all its inhabitants."

"Every time I watch it, I still see something new, and I’ve seen it a lot as you can imagine. When fans only talk about the scares, they’re not really learning anything, which is a shame because Billy really put a lot of thematic elements in this movie that are supposed to make you think. It wasn’t just about scaring people; it was a family drama that had horrific elements."

"If I had done a Disney movie nobody would care. They would not care. You may say oh, I grew up and I loved that movie, that was really super, but you wouldn’t care. People really will stop and talk to me about deeper issues, which I am excited to participate in."

"I don't think there are very many people that will have the experience of sitting in this room, doing a job, and the next thing you know you've been on every television camera around the world, and people are' they're frightened of you. They don't know what to make of you. I think people seemed to believe when they saw me that they might be becoming possessed. That is the look in their eyes. They were frightened of me. And no matter what I said or did, it didn't change. And the fact that it was a job in film, it just never came across. And I really' I wish that things had been different back then, but people couldn't see that it was entertainment."

"Obviously, the health benefits of being vegan are written in stone but I honestly believe the most benefit to me being vegan is that I do not carry the burden of guilt that I would have to endure knowing that I abused others for my own 'benefit'. … Veganism is everything to me. It touches every part of my life. It is my life. I could not begin to imagine living my life any other way. … Often people think we are weak in body and mind. They mistake our compassion for weakness. … My strengths as an athlete are that I am not an athlete for myself. I am doing it for the benefit of others, which makes me work much harder to achieve. I am not selfish enough to want something this badly for myself. It makes me push myself that bit harder knowing that by doing well I can possibly convince others to consider a vegan lifestyle."

"We will, we will rock you We will, we will rock you."

"Buddy, you're a young man, hard man Shouting in the street, gonna take on the world someday You got blood on your face, you big disgrace Waving your banner all over the place We will, we will rock you, sing it! We will, we will rock you, yeah."

"There's no chance for us It's all decided for us This world has only one sweet moment Set aside for usWho wants to live forever? Who wants to live forever? Who dares to love forever Oh, when love must die?"

"When I'm gone, people will no doubt remember me for Queen, but I would much rather be remembered for attempting to change the way we treat our fellow creatures."

"Delving into my history, preparing for the imminent re-release of this epic, I have been a kind of father-figure looking back kindly on a young man who was fighting his way out of a kind of emotional black hole... For me, it’s been a nice thing to explore. Again, probably if Covid hadn’t have happened I wouldn’t have had the time... it’s been a discovery of where my brain was at the time."

"Everything the Nazis did to Jews we are today practicing on animals. Our grandchildren will ask us one day: Where were you during the Holocaust of the animals? What did you do against these horrifying crimes? We won't be able to offer the same excuse for the second time, that we didn't know."

"Total abolition [of vivisection] … will be achieved sometime, when the conduct of humanity toward all that breathes and suffers shall be governed by ideas of altruistic equity."

"One respectful question will be addressed to Jews who plan to continue to eat meat: In view of strong Jewish mandates to be compassionate to animals, preserve our health, help feed the hungry, preserve and protect the environment, conserve resources, and seek and pursue peace, and the very negative effects animal-centered diets have in each of these areas, will you now become a vegetarian, or at least sharply reduce your consumption of animal products?"

"Central to Jewish mysticism is the role that vegetarianism plays in messianic expectations: here vegetarianism functions in the concept of Jewish mystical time which chronicles human development from the vegetarian state in the Garden of Eden to the Messianic age when it is believed we will be vegetarians again. … in Judaism the laws governing responsibility to animals derive from the animal's place in the divine economy, assured by the covenantal statements, by the Jewish view of creation, and the Jewish view of a just and compassionate Creator. The stress of these laws with respect to the Jew is summed up in the question: How should the righteous (just) Jew behave toward animals, and the answer lies in the concept of the “imitatio Dei.” The just and merciful human behaves toward animals as a just and merciful Creator behaves toward humans."

"Susie and I choose the vegetarian way of life because for us, there really is no other choice. We must evolve as a race and as a planet, and evolution includes learning and changing from our mistakes. We will never truly grow until we as a whole come to the realization that all beings on this Earth should be treated with love and respect."

"[Michael Jackson] did real damage in my overall life. I was a 12-year-old boy who was hurt by his family and ignored by people at school. Michael would sit and talk to me for hours and he would listen. Then he would get bored. The biggest thing that Michael's done to children is befriending the ones that are in need and then abandoning them"

"I come to you today with great sadness, acknowledging the loss of the greatest entertainer in the history of mankind. For me he was more than that, he was my idol, he was a role model, he was someone to cry to when my childhood was unbearable, he was a brother, he was a dear friend."

"It's been really difficult, honestly. I'm all shaken up right now. I had to do a lot of acting, basically, to get through the last 48 hours. It was shocking, and I think I'm still in shock, to an extent. I don't think I have fully, completely come to terms with it yet. I have waves and flashes. One moment, I feel fine and I'm myself. Then all of a sudden, it hits me, and I go, 'Wow, he's really gone.' It's very troubling."

"I’m a huge lover of animals. My mother wasn’t the best, but despite an abusive childhood, we always had a lot of pets growing up. I was basically raised on a farm with horses, chickens, ducks and cats. We did a lot of rescuing. At early age, I became a vegetarian. There was a lot of resistance from family — “It will stunt your growth. It can’t be healthy.” … Going vegetarian at such a young age, it was a stance for myself."

"[Michael Jackson] was adamantly against drugs and alcohol, he was extremely straight-laced; I couldn’t even swear around him. Being with Michael brought me back to my innocence."

"The No. 1 problem in Hollywood was, and is, and always will be pedophilia."

"I don't think that animal rights is a political issue, as far as I'm concerned it's a humanist issue, it's an anticruelty issue… In every way, the older I get, I try to conduct my life in a way that inflicts as little pain, as little cruelty and as much kindness on anyone, and when I say anyone that means humans and nonhumans as possible."

"I don't eat or wear animals and I have a pretty simple reason; because they are animals. They have lives, they feel pain, and I don't think they should give those lives nor feel pain for humans. As humans, we have the ability to understand that not only do we not need to eat meat; in fact we can live healthier lives without it."

"If you can spend a little time with these creatures, you can connect them again to animals that you love, which I think helps everybody remember the importance of treating them humanely and with dignity. These are, you know, the lucky animals that have fallen off the backs of trucks and stuff. If you want to help the environment, go vegetarian."

"I've been an animal lover my whole life and I consider myself environmentalist, and often the two subjects come together."

"Because I love all animals so much, people, I feel like they should realize they don’t have to cut into something to learn about it. … If you feel weird about dissecting something, say “no.” I would totally say, “I'm not cutting into this animal.” I would never do that… You’ll learn so much more off of the computer. If you have the other option, why not take it? You should ask your teacher for other human alternatives."

"That is something I'm very passionate about. I love animals so much. To think that any animal would be trapped — it makes me so sad. It's like living in your bedroom for your entire life and never being able to go outside. … You should always speak up. That's what I'd like to teach my fans — to be real and speak up for things you're passionate about."

"[Receiving an anonymous email about animals getting skinned alive for fur] made me furious, and angry and depressed. I was an animal lover my whole life, but I never realized that humans beings were capable of such cruelty. … It was a huge wake-up call for me, and I knew I had to get involved, so I dedicated my life basically to being a voice for animals because they're voiceless and defenseless. … If you're an animal lover, just try to educate your friends and be a voice. Always try to find products that are not tested on animals and stay away from fur. … It's amazing how powerful social media can be – animals can be saved just because people share info and care. It's all about being active and just trying to make the world a better place."

"I believe in living a vegetarian lifestyle from a health standpoint and I also have deep compassion for animals. I wanted to raise awareness and educate people on the abuse and inhumane treatment that goes on every day in slaughterhouses. … I want people to know that you can still be fit and have curves living a vegetarian lifestyle. … [I have been a vegetarian] since I was little girl. I grew up on a ranch and animals were my pets."

"I want to … empower other women to go vegan to feel better about their body and to live a compassionate lifestyle. … I'm vegan for the animals. If you go into the factory farms, when you see what these animals endure and the torture, it's not right and the only way to not participate in that is to go vegan."

"Growing up, I've always had so much love for animals, and I wasn't really fond of eating meat and really anything with a face because I just felt that it was an awful thing to do. Just recently I switched to a vegetarian. I had my first Thanksgiving with being a vegetarian; no turkey, I had tofu. A vegan dish, it was delicious. I did not miss turkey. I've never had a hamburger in my life. And I'm so glad that I can say that."

"Since I was a little girl, I never felt right eating animals before. I’ve always known what the animals have went through. They’ve been abused. They’re giving up their lives to satisfy somebody’s appetite. … I am a Christian girl. It may come as a surprise to some people that I support gay marriage. I believe wholeheartedly in “Do not judge others.” Let people live their lives and be happy. That’s what the bible teaches—love one another."

"I had seen … the mistreatment and abuse of these elephants … and I was brought to tears. When you look at something like the circus and everyone's laughing and there's color and there's music and everything seems so great, but when you go right behind that door and they're in these crates all day long and then they're getting shocked and beat just so they can get up and dance around on a ball — it was just so sickening. … Stop going to the circus, don’t buy real fur, don’t buy a dog, go rescue a dog. You can’t keep supporting people who are doing this to helpless animals, at all."

"As a proud person of Chinese descent, it broke my heart to learn just how terribly animals suffer and die on Chinese fur farms and that there are no penalties for this abuse. … When you think about even that little tiny trim of fur on your gloves or on your collar, that is still coming from an animal that had to endure so much pain just for you. There’s nothing good about pretending like you don’t know."

"Make it work!"

"I was called a fool when I was chair of fashion at Parsons and I invited PETA to speak to students. The industry went crazy. I said: "Wait a minute. The International Fur Trade Commission is coming here. I have a responsibility to bring another point of view, let the students decide." I would say if you're going to use fur, you have a responsibility to know its origins. … There's no reason to kill animals for fur. Wearing fur is like wearing a big sign reading, "I'm in favor of inflicting cruelty and pain on animals as a fashion statement." Unspeakable torture is inflicted on dogs, cats, bunnies, raccoons, foxes, minks and myriad trapped, helpless creatures in the name of fashion — yes, dogs and cats."

"Stella’s work has helped to redefine and recalibrate our thinking. … Higher-end brands have said they couldn’t exist without fur. Stella proves, of course you can."

"I’ve always been an animal-lover and when I was about twelve I became a vegetarian. My mom subscribed to PETA’s magazine and I just started looking at the level of what it was. And I just thought it was unkind, so I made my personal choice — which at that point had nothing to do with the global scale of the situation. And so I know it was really early, but I made up my mind then to become an entertainer primarily because I thought I could help. I noticed that all my friends respected entertainers and knew more entertainers names than politicians names, so that was my turning point from possibly doing politics to entertainment … So that was one of the reasons I went into this field. And then the more I kept going career-wise, the more I’ve been able to use that vehicle — that megaphone. And that was exciting — the only exciting part, personally, about being a celebrity. I don’t think there’s anything good about it, except the ability to make positive change."

"In life it’s always a bit of a challenge to be ethically motivated, and it’s not very different in this career. In the play I use all fake leather and no animal products on my face, hair or body. It’s up to me to put in the effort in life to make the most compassionate impact on the world around me without being rude or inconsiderate to others."

"Getting involved in Earthlings was pretty intense because there were still a lot of things I didn’t know. To raise compassion and awareness is so necessary. The documentary is not just about animals, it’s about how we treat each other as well. How we have empathy for the weak and we don’t abuse it. It exposes the truth. It is a very difficult film to get into mainstream because there are so many corporations that will hurt if their secrets revealed."

"I’ve been vegan since 1988, and over that time, my relationship with cooking has ebbed and flowed. I am very happy to eat very simply; I love to be able to taste the incredible produce I find. I enjoy making simple harmonies from whatever is seasonal. When I have people over though, I love exploring spices. Just because a meal is plant-based doesn’t mean it can’t be a flavor power-house."

"It was my sophomore year at Yale, going through the food line for dinner, and I wanted a chicken breast, but the way they put it on my plate – all of a sudden it reminded me of my mom’s dog – and at that moment I was instantly on the outside of the food chain. I just couldn’t be a part of it. It was very personal to me in an instant, all because of a big breast of chicken that was oddly plated and slightly pink and I couldn’t do it. At first all I could think to eat was peanut butter and bread, so I put on a bunch of weight, but over the years it’s gotten a lot easier because people are much hipper to the fact that a plant based lifestyle is healthier for us. So it’s gotten so easy and so delicious to be vegan."

"That little, small voice in your mind and in your heart that makes you curious about being vegan is something you should listen to, because that’s the sound of your conscience making you be compassionate."

"I think my experience as an adoptee who was given beautiful, loving parents, makes me sympathetic to the plight of the voiceless and those who are disregarded or tossed away or thought to not have value in a society. I feel like no one is expendable because it’s convenient. So many animals out there without homes have so much love to give, and I want to do all I can to get them in forever homes so they can give that love. … Fostering a little life is so humbling and sacred. It reminds you we’re all here to help each other and that you’re not the central character in the story of life. You’re a supporting role and your hands are meant to help get someone or something where they should be. Helping and loving an animal is the greatest gift you can give yourself. Every time you save them, you save yourself a little bit, too."

"It can take up to 100 chinchillas to make one coat and Jennifer Lopez has one made of 80 of them, all killed by electrocution or having their necks snapped. … Besides, wearing fur makes you look like an old woman!"

"There is no kind way to rip the skin off animals’ backs. Anyone who wears any fur shares the blame for the torture and gruesome deaths of millions of animals each year. … Saving animals is as simple as choosing synthetic alternatives instead of real fur."

"I know people who just absolutely everyday of their life work for change. … The animal rights people. THOSE are my people. … You always hear about the Farmer in the Dell and how he loves his animals, but we’re not educated. And now it’s all coming out and people are starting to finally get educated about it. is rescuing all these animals … I mean not one animal had a good life before they got here."

"When it's going well, stand-up is the best thing in the world, but when it's not, it feels like all your toes are being pulled off one by one."

"I have been a passionate animal activist for many years now. It's something I believe in and I feel strongly that people with a modicum of success should try and bring a voice to help bring more awareness to causes they believe in, and animals have no voice! So it's vitally important that we raise awareness for them. … I think most people love animals and if there was more awareness and less ignorance about what goes into making a fur coat, for example, people wouldn't even consider buying it."

"One of the reasons I became so involved in activism for primate conservation was not just from the books and movie’s I saw, but from looking into the eyes of a chimpanzee in a zoo. I’ll never forget it... it changed my life."

"What do animal rights advocates want? For most avowed rightists, that's easy: The complete liberation of animals from human exploitation as quickly as possible. Yet while we work diligently to achieve such a status for animals over the long term, we also have a duty to respect the "rights" of those individuals who are currently suffering to a life less miserable. To dismiss opportunities to ameliorate their pain and distress is to treat those animals as mere abstractions rather than as sentient beings inherently worthy of consideration now—a position, ironically, often held by the very exploitive institutions we seek to overturn."

"As human beings, we have the power to speak up for animals. They don’t speak our language, so I feel like it’s up to us to help them and give them a voice. Animals have feelings. They have souls. They have emotions. The way they’re killed for fur is very inhumane. … They’re electrocuted, beaten, drowned, skinned alive. Once you know that, how could you think wearing fur is cool? It’s not."

"Living in LA, there's so many vegan options for everything. And literally, your taste buds start to adjust. These days, it's like, "I'm craving cashew cheese!" … Potatoes are definitely comfort food. We always go to Crossroads, which is a vegan place in LA, they have chicken and waffles and things like that but it's all vegan. When I'm looking to fill up, and just feel full, that and some type of berry smoothie hits the spot."

"Of course, going vegetarian is a positive step to help stop animal suffering; it's also great for your health and the environment. I just feel better since I stopped eating meat, and when you feel better, I think you look better too."

"When I was 6 and found out where meat came from, I was horrified. We were eating a meal of chops and three veg, and I was talking with my parents about where carrots came from; they said carrots grew in the ground. We talked about the other vegetables and got to the chops, and I asked what a chop grew on. My parents looked at each other like, "Who is going to tell her?" I felt betrayed they would make me eat an animal. After that I remember hiding my pet cat, hoping the cat wasn't going to end up on a dinner plate."

"When I was in eighth grade there was a movie called Willard, about a rat, and I fell in love with rats. I wanted one … so one guy suggested that I call Hershey Medical Center … So I called and they said … "What experiment is it for?" I said, "I don't wanna experiment on it, I just want it for a pet!" And they said, "Well, we can't do that." … About two weeks later, I go out to the mailbox, and there's this thing from the [American Anti-Vivisection Society]. Lo and behold, I'm looking through all these different experiments and I see a rat there, spread wide open, and it said some of the experiments [were] done at Hershey med center. So boom! I put two and two together, and I decided to do a report in school about it. I took advanced bio and you had to dissect cats, and I started [asking] questions, "Where'd the cat come from?", and that really ruffled some feathers. "I'm not gonna do this, you know." So basically I got thrown out of advanced bio. From that point on I became an antivivisectionist. … [Things] are changing. When I went vegetarian it was really hard on the road, and that was just eight years ago. And I see people doing it twenty, twenty-five years, traveling, and it's like, wow! … I think on a very basic level people wanna do the right thing. And if we continue to focus on that part of them that wants to do the right thing, we can win maybe at the next generation or the one after that."

"Having the chance to watch … ', it was probably one of the first punches. Once I made that connection between loving an animal and eating an animal is when things clicked in my brain. Latinos have this obsession with everything fried, with a lot of animal protein, and, yeah, it’s true—we have a lot of problems with obesity, we have a lot of problems with diabetes, we have a lot of problems with asthma. We have a lot of problems with a lot of things that come from it. And I couldn't believe that to create a toothpaste, or to create a shampoo, there are a lot of animals that have to suffer for that. As you become a vegan, you start learning that everything in your life has to become cruelty free."

"I read something one day: “If someone can’t actually kill animals themselves to eat meat …,” which really put me over the top. I can’t remember where I read that, but I wouldn’t. I think a lot of people live life through convenience. … I don’t think that I fully realized until I stopped eating [meat] how much it was a part of society and how much it was affecting me. … Like anything else, you’ve been indoctrinated from day one. … when you stop eating meat, you stop supporting slaughtering animals. … people need to be more responsible for everything around them, you know—animal rights."

"We've put animals in categories. There's bad ones — rats and whatever — and there's beautiful ones like dogs and fluffy ones. And that's just gross. Man should love all animals equally and realize it's part of their family."

"I don’t think a living being should suffer for the sake of fashion, period. End of story. When I realized what went into—not just, we’re not just even talking about a full-length fur coat, I’m talking about just the fur on your gloves or on your jacket or even—what goes into making that little piece of fur ripped my heart out!! And as humans, we have control. What if someone said, ‘Black skin is the new fur’?"

"You don’t have to kill an animal because you want to be hot and fly. It’s not the 16th century anymore. We’ve got central heating for God’s sake. And you can get a fake fur coat. I have one. It’s fabulous."

"Dogs, to me, are like children. They are the closest thing to God. They are so pure in their love, and all they do is aim to please."

"People are a bit blind. They don’t see life. Being a photographer I see life, every inch of it. I’m obsessed with nature and animals and the earth; I find concrete things that distract me. Most people are the opposite… they find life boring, squirrels or sparrows boring, whereas I find them fascinating. It has to do with the way we live. It probably started with religion which leads some people astray. To fight over whose god is better has nothing to do with love or spirituality. Perhaps it’s guilt. We are suppressed and spend our time trying to figure out who we are. The most shocking thing I’ve learned concerns abuse, child abuse, animal abuse, abuse to every living creature. There is a world of little Hitlers out there. Slaughterhouses, vivisection and experimenting on animals for no reason is sick. Luckily younger people are becoming more aware."

"I'm trying to reproduce healthily in a vegetarian way every kind of flesh there is — bacon, smoked salmon, roast meat. We're working on it. A lot of vegetarians complain that my book [Linda McCartney's Home Cooking] is meat-oriented and some of the products look like meat. For me, though, it's a matter of not just preaching — I hate to do it and it doesn't work — but helping to make the alternatives more attractive to more people. Change the eating habits and maybe you change the thinking habits. … I'm convinced that part of the reason the world is so sick is that so many people eat flesh. What are you doing but eating a slab of fear? … Look how long it took to abolish slavery. There was a time when much of the "civilized" world thought it was acceptable. And then they saw that it was wrong. I think the same thing will happen with eating animals. I have faith that the day will come when the world looks back and says, "How could we have done that?""

"At 13, I decided to give up all meat and fish. My parents were even more surprised and cautiously supportive – provided I learned how to get enough protein. The first vegetarian cookbook I ever bought to learn more about how to be a healthy vegetarian was "Linda McCartney’s Home Cooking." In a very pragmatic way, Linda McCartney helped me meet my mother’s conditions for being a vegetarian, to get enough protein and eat a well-balanced diet and, in the process, helped both my mom and me feel good about the choice I had made."

"I’ve cut way back on animal products (especially dairy), and I try to only eat organic. Because of Alicia Silverstone], I’m way more conscious of what I put in my mouth and also about how my dollar is spent. Her book The Kind Diet was a real eye-opener for me. … [In the film Vamps] Alicia and I play vampires who abstain from human blood. So we were very kind in that we weren’t killing people and drinking their blood! … All the people in my life joke that I’m vampire in real life. Not because I drink blood or anything but because I prefer to stay indoors with the blinds closed. I’m not really a SUN person. I come out of my coffin (bedroom) when the sun goes down."

"I think it's something that people don't think about. It's hot outside—your car is like a fishbowl. So the light comes in, and it gets trapped, and it gets really hot in there really quickly. If you see a dog in a hot car, and you think that he's in danger or that he's been there for a while, it's good to speak up... go into whatever businesses it's parked outside of, and just raise awareness about it."

"I'm passionate about animals. … I think animal protection is so important because they need love, too, just like we do. They’re with us through thick and thin, and it’s very important to protect them."

"Imagine being left out in the freezing cold, without shelter and bedding for warmth or a friend to ease your loneliness. … Be your dog's biggest defender and keep them indoors with you, and give them the love and companionship they deserve."

"My healthiest transformation was going vegan. … I don’t think words can describe seeing an animal tortured like [in factory farms]. It’s unethical, and it’s something I want to fight against. You are what you eat, and I’d rather be a fruit than a dead, rotting carcass."

"I read a few books like Skinny Bitch, a bunch of books on vegan lifestyles and my mother always brought me to vegetarian restaurants, so I was really into diets and studying health. And I just thought it would be the best step, so I went vegetarian. … I watched a lot of PETA videos on YouTube, and it was heartbreaking."

"Growing up, I was always in and out of the hospital with stomach problems, and no one could figure out what was wrong. I decided to give up meat and become a vegetarian, and I haven’t had stomach problems since! I love eating healthy, delicious vegetarian meals and the options are endless. No matter where I go, I can find vegetarian dishes that satisfy my hunger and my taste for great food."

"Celebrating our culture is very important to me. But one thing I cannot support is the senseless killing of animals in bullfights. From the moment the bull enters the ring, he’s destined to die. Outnumbered, frightened, even drugged or injured, his death will be slow and painful. … Tradition is no excuse for cruelty."

"If a man abuses his spouse, do we ask him to stop, or do we throw our hands up in exasperation, saying that if he’s going to do it, he should at least not hit so damn hard? Similarly, if a person is going to eat meat, do we ask her to stop, or do we throw our hands up in exasperation, saying instead if one is going to eat meat, at least eat free-range? … Welfarism is accepting defeat before we’ve even begun the battle. It accepts as a premise, that genuine vegan and abolitionist outreach can’t be and aren’t effective enough … Veganism is living abolition in your daily life. Not only a consumptive practice, veganism is also an overt political act illustrating how the consumption and abuse of animals is unacceptable. Unlike welfarist measures, veganism is not at conflict with the ends of our movement: it is living what we want our world to be."

"We have created a false dichotomy between behaviors attributable to companion animals and those of other species that blinds us to the inherent worth and needs of all animals. The problem is that we have constructed a society in which we are rarely forced to think about where what we consume comes from, and this extends to the animals reared for our consumption. While we pamper one set of animals, another set of animals becomes our food. The main difference is that we come to know one set of these animals, while the other set is raised and killed for us, delivered in plastic wrap and Styrofoam, and served up as dinner. If nothing else, this belies the deep moral confusion that we have about animals as a culture."

"Inevitably, people tell me that poor folks are lazy or unintelligent, that they are somehow deserving of their poverty. However, if you begin to look at the sociological literature on poverty, a more complex picture emerges. Poverty and unemployment are part and parcel of our economic order. Without them, capitalism would cease to function effectively, and in order to continue to function, the system itself must produce poverty and an army of underemployed or unemployed people."

"If we're all led to believe that poverty is just a matter of laziness or stupidity or whatever other justifications we can come up with, then we're not likely to be in a real position to do much about it when it comes to attacking the root causes of the problem. Instead of demanding a more equitable system for the distribution of social and economic goods, we blame the victim. This is insidious, because ideology is something we carry around with us in our heads; it forms the basis of our day-to-day understanding of the world."

"Much as we live in an economic and social order that is structured to exploit people, we live in one that is structured to exploit animals. We’re encouraged to understand both are natural and inevitable, but neither are. Both exploitations have long and contentious histories as part of the development of our modern economic order."

"Our economic order is tightly woven around the exploitation of animals, and while it may seem easy to dismiss concern about animals as the soft-headed mental masturbation of people who really don't understand oppression and the depths of actual human misery, I hope to get you to think differently about suffering and pain, to convince you that animals matter, and to argue that anyone serious about ending domination and hierarchy needs to think critically about bringing animals into consideration."

"We can argue about their intelligence (which we would likely define in human-centric terms anyway), their ability to understand human language, or even the extent to which they really understand and know the world around them, but there’s no argument that can convincingly show that animals don’t feel pain, and that they have no interest in avoiding that pain. If anything, animals are more sensitive to the world around them than we are, given their heightened sensory abilities."

"In early 1981 one of the most important moments in my life occurred. I entered a vivisection lab … In one of the cages, I saw a young Alaskan malamute … The dog tried to lick my face through the bars. Maybe he thought I had come to save him. I saw the infected stitches in the belly, oozing pus and blood. I saw the filthy, encrusted tube that was draining fluid out of his stomach. And as I held him, I saw the rotted stitches start to come apart and his guts start to spill out. As gently as I could, I let him down onto the floor of the cage and placed my hand on him, trying to comfort him in those last few moments of his life. I was still holding him when at last he took his final struggling breaths and died. It seemed to take a lifetime. I was close to tears as I looked at the body, and I thought, this isn’t science — this is madness. Standing there, looking at that gentle animal lying dead in a bloody cage, I made a promise to him and to myself, that I would never forget him, that I would keep on fighting vivisection until it was ended."

"I decided to become Vegan simply because if you care about animals and people, there is no other choice but to be vegan. It’s a very simple equation — meat and dairy = animal and human suffering. … When you know the truth about meat and dairy the hard thing would be to continue to eat them."

"Promoting veganism, I think it’s such an important message. … I remember as a child, my grandma instilling in us that no matter how little you think you have, there are always people and beings that are suffering on the planet and have even less than us. As I’ve grown older, the love just continues to grow for all living beings. It breaks my heart when I see animals being mistreated. As we all know, in agriculture, that’s like one of the biggest mistreatments that animals endure in our country. The more I educated myself about the subject, the more I was able to make wiser, more intelligent decisions in my life. … I’ve seen some tremendous positive changes in my health in the last six years when I switched to a plant-based diet … I live by the Golden Rule: treat others as you would like to be treated. And to me, that includes animals as well. They should be loved. They are souls on this planet just like we are."

"I've been an animal lover all my life, and the more I learned of the torture that animals go through in the name of fashion, I just think it's so unnecessary; it's unbelievable to me. I’m blessed to team up with my pageant sisters to take a united stand and to tell the pageant industry not to support the fur industry."

"My husband is a veggie and I always wanted to try it. Our first step was making our entire family go “organic.” I only wish we had done it sooner! I also read a book called “Skinny Bitch”, which opened my eyes to cruelty to animals, and that was it! It hasn’t been that hard for me."

"There are so many good reasons not to eat meat, but for me, the well-being of my children is the most important. … I want them to be healthy and also to understand that when they say ‘No!’ to meat, they’re saying ‘No!’ to animal cruelty. We talk about our pets, and I say, ‘You wouldn’t eat Biscuit, would you? Well, then let’s not eat any animal, O.K.? … I don’t think I really realized what I was putting into my body and the actual effects that it was having on me, so now I feel so much healthier, and I have so much more energy, and foods taste better!"

"As long as I'm the director of Miss Nevada, we will never award fur coats as prizes, and I urge my fellow pageant directors to make the same pledge. Kind people today are taking a stand against cruelty to animals—so a fur coat is no prize for a compassionate, socially-aware woman."

"Animals are just always a passion of mine. … I would like to use my voice to promote anti-fur. … Throughout my reign, I was offered a lot of gifts, you know, either they were fur shoes or fur coats. Sometimes, sponsors of course wanted me to wear their products, but I would always put my foot down, because it's just so cruel and I don't want to be a supporter of that. I don’t want to show anyone that I support what they do to animals for the benefit of fashion. It doesn’t make any sense to me."

"I'm an animal lover and my two cats are my world, so I don't wear any fur. I don't support the fur industry. And I'm not really into animal prints either, I just don't like the idea of me saying "I'm wearing a big cat today.""

"I decided to go nude because I think that nudity always creates a big reaction. That is what is required to keep people’s attention on such a brutal practice …. These poor animals are electrocuted, skinned alive, drowned, and bludgeoned just for the sake of fashion. … Don’t buy fur. Even a little trim—your gloves or your bag or your jackets …. You must remember that animals don’t have a voice. You must be their voice. Never be afraid to speak up."

"Each fur jacket and piece of fur trim is taken from a terrified living being who was trapped in the wild … or who had a miserable life locked inside a barren wire cage before being drowned, electrocuted, poisoned, or skinned alive. … I, along with many … would love to see … take a step into the compassionate future of fashion by pledging not to feature fur."

"It is the responsibility of each of us—every man, woman, and child on this planet—to try to lessen the total amount of suffering in our world. … Speciesism, like racism, is a learned attitude, and both can be unlearned."

"I was raised Vegan since birth. … I remember watching undercover investigation videos and reading the pamphlets that were mailed to the house when we were kids—I felt deeply for the animals at an early age. I remember how the other parents of my childhood friends would either get upset or interested when their kids would come home after sleepovers at my house—I felt it was my duty to show my friends what was happening to animals. … Veganism is the ultimate form of compassion. … I never considered my being Vegan was for health reasons—it was always for the love and respect I had for animals. And because of that love and respect I have for non-human animals my compassion flows over to all living beings, of all types. … I am encouraged by compassionate souls and the love I see in the eyes of those I've committed my life to stand up for."

"I’ve only known a vegan life and have been constantly teaching others of the joys and benefits of being a vegan … As an adult, I THANK my Mother profusely for being extremely honest with me as a kid and for never hiding the truth about milk, “meat”, animal experimentation … There is speciesism and that is about as cruel as it gets because it sets the stage and practice for cruelty amongst human beings. … Discrimination is discrimination—as abuse is abuse … regardless of an animals human or nonhuman form, gender, ethnicity, ability, sexual orientation or level of intelligence/knowledge it should be our birthright to LIVE our lives peacefully and harmoniously without inflicting pain on others. People who inflict intentional pain without moral or ethical regard for other human or nonhuman animals are just reminders of how much further we have to go until oppression is completely eradicated."

"I love animals, always had. It's totally unfair what we do to animals who have no voice, who can't say anything, who can't do anything about it. And since they can't help themselves, someone needs to … I think people definitely need to pay more attention because it's so unfair. … [If you see an animal in need or mistreated] just make sure that you don't forget about the animal, because you wouldn't want anybody to forget about you if you couldn't talk."

"People need to treat animals like they would treat a kid. You have to take care of it, make sure they are happy and they have anything they need. If you don’t have the time, then you don’t need an animal. … I want people to be aware of what is around them. Just because they don’t want to deal with it, doesn’t mean they can shut it out."

"I’ve always been opposed to slaughtering, eating, wearing carcasses."

"When I stopped eating meat, I noticed that it was easier for me to focus, and I was really proud of myself for being green also. … I had a plethora of reasons for going vegetarian. I was eating meat and didn’t know how it affected my health …. I just felt better and brighter and lighter, and I had more energy …. It was a big deal to me, being an animal lover, that I realised what I was eating, and I didn’t separate myself from, say, my animals, my pets."

"I was literally waiting till I turned 18 so I could do that [nude posing] with PETA. It's something I was passionate about at a young age. I was educating my mom and sister, and encouraging as many people as possible not to eat meat and the reasons behind it. That poster is something I'm really proud I did to raise awareness for a cause I believe in. It's one of my proudest moments."

"To most, death is an incredibly scary and taboo idea. provides a shoulder to lean on... and the important duty of easing the fears and doubts that naturally reside in our minds as we approach the end of our lifetime. There is nothing I am more proud or passionate about than being a part of this work. It is a life-long commitment for me. A passion that I find to be more gratifying than anything I have ever known. My hope is to inspire others to join me in this fulfilling journey."

"I’m vegan in my fashion and vegetarian in my food. I don’t buy any leather goods or anything made from animal products – no down, nothing. It’s something people should be mindful of. … I think because I came to live in L.A. the transition was simple because vegetarianism is so common there. And I didn’t feel like I was missing that much by being a vegetarian. … I had a moment about 9 years ago. It was so odd. I was talking to my then-boyfriend and he was talking about a fishing trip and how he’d never had the experience of ‘killing’ his food. Even though I had fished my whole life, something just snapped in me and I said, I’m not eating this anymore. … Being vegan is more challenging, especially when it comes to going out to eat. But I found Chicago has great vegetarian and vegan restaurants. … Healthwise, I notice when I wasn’t eating meat anymore I felt so much lighter."

"I've always grown up with animals and I just felt like, that, animals were always family to me. And so, I am a complete lover of animals, and anything I can do to support them, that’s really my goal and job. … I always call my dogs "kids" and so anytime a child can associate that type of love of an animal as they would with another human being, I definitely think that's going to kind of help our culture as we are going along. Of course in the Bible, God gave man dominion over animals … I definitely believe that dominion is not taking it and beating them but just showing them the way. Showing them that you love them, that you are concerned about them, you want to watch them grow up to be the best animals that they could possibly be."

"Humans are the animals that manufacture weakness. We take wolves and we make them into dogs. We take buffalo and we make them into cows. We take stallions and we make them into geldings. We make things weak so that we may use them."

"Even if vegetarian dishes are less palatable than meat-based dishes, and it is not clear that they are, we have to weigh up humans' loss of certain pleasures of the palate against what the animals we eat have to give up because of our predilection for meat. Most obviously, of course, they have to give up their lives, and all the opportunities for the pursuing of interests and satisfaction of preferences that go with this. For most of the animals we eat, in fact, death may not be the greatest of evils. They are forced to live their short lives in appalling and barbaric conditions, and undergo atrocious treatment. Death for many of these animals is a welcome release. When you compare what human beings would have to 'suffer' should vegetarianism become a widespread practice with what the animals we eat have to suffer given that it is not, then if one were to make a rational and self-interested choice in the original position, it is clear what this choice would be. If one did not know whether one was going to be a human or an animal preyed on by humans, the rational choice would surely be to opt for a world where vegetarianism was a widespread human practice and where, therefore, there was no animal husbandry industry. What one stands to lose as a human is surely inconsequential compared to what one stands to lose as a cow, or pig, or lamb."

"When he was a little boy, my father had a dog – a German shepherd named Rex. He was very fond of the dog and would ride around the garden on its back. Around the same time, the Rowlands family also had a pig. History does not record the name of this pig, and perhaps it never had a name. But, nameless or not, my father was very fond of it and would ride around the garden on its back. Rex, by all accounts, lived a long and happy life. Things went a little differently for the pig. I relate this story not only because it provided my first brush with the idea of animal rights ('What happened to the pig, Dad?') but also because, if you look closely enough, you will find the basic moral case for animals encapsulated tightly within it. Ethics is many things, but it's hardly rocket science. In the end, most of it is pretty obvious. The moral case for animals … is about as obvious as this: the differential treatment of Rex and pig is a bit strange."

"Our modern sedentary life is one for which we have not been designed and for which, at least biologically, we are poorly equipped. It is a common misconception – pervasive and tenacious, but a misconception nonetheless – that arses are made for sitting on. It seems, instead, they are made for running."

"Reason can always disarm the irrational. If reason finds itself to be irrational, it can disarm it; and if one finds reason and discovers that eating animals is immoral, unnecessary, and done largely for superstitious reasons, then one is delivered from the compulsion to do it."

"Whenever people say "we mustn't be sentimental" you can take it they are about to do something cruel. And if they add, "we must be realistic," they mean they are going to make money out of it."

"To us it seems incredible that the Greek philosophers should have scanned so deep into right and wrong and yet never noticed the immorality of slavery. Perhaps three thousand years from now it will seem equally incredible that we do not notice the immorality of our oppression of animals."

"When factory farmers tell us that animals kept in 'intensive' (i.e. concentration) camps are being kindly spared the inclemency of a winter outdoors, and that calves do not mind being tethered for life on slats because they have never known anything else, an echo should start in our historical consciousness: do you remember how the childlike blackamoors were kindly spared the harsh responsibilities of freedom, how the skivvy didn't feel the hardship of scrubbing all day because she was used to it, how the poor didn't mind their slums because they had never known anything else?"

"To hold vivisection to be never justified is a hard belief. But so is its opposite. I believe it is never justified because I can see nothing (except our being able to get away with it) which lets us pick on animals that would not equally let us pick on idiot humans (who would be more useful) or, for the matter of that, on a few humans of any sort whom we might sacrifice for the good of the many. If we do permit vivisection, here if anywhere we are under the most stringent minimum obligations. The very least we must make sure of is that no experiment is ever duplicated, or careless, or done for mere teaching's sake or as a substitute for thinking. Knowing how often, in every other sphere, pseudo-work proliferates in order to fill time and jobs, and how often activity substitutes for thought, and then reading the official statistics about vivisection, do you truly believe we do make sure?"

"I don't hold animals superior or even equal to humans. The whole case for behaving decently to animals rests on the fact that we are the superior species. We are the species uniquely capable of imagination, rationality and moral choice—and that is precisely why we are under the obligation to recognise and respect the rights of animals."

"I said to him Hugh Dowding], "Well, as you eat meat, as you are a peer and have a seat in the House of Lords, could you do something about getting it humanely killed?" He said, "Well, isn't it?" I said, "I'm asking you." Well, we had a very, very happy marriage, and he never went anywhere without telling me where he was going. He'd nearly always say, "Look, can't you get out of what you are doing and come too?" And on three occasions he didn't tell me where he was going, he had just gone. He came back very depressed and didn't seem to want to talk about whatever it was. I wondered what was worrying him. When Sunday came, his usual salted beef was served, a dish that he liked very much. And he stood up to carve it, then he sat down, and he said, "What is it you're eating?" "Oh," I said, "well, as you know, it's a vegetarian dish." He said, "Would you have enough for me to have some? And don't ever get meat in this house for me again!" And he became a vegetarian then and there, and was one for about seventeen years till his death. … Well, if you're going to speak in the House of Lords, you've jolly well got to know your facts. Yes, he'd been to three slaughterhouses and was appalled."

"I was of a generation that didn't even realize that a vegetarian diet was healthy, but I wasn't going to have animals killed for me to eat. … I had little idea what vegetarians ate, but when my first husband was killed, I thought, "Well, I always felt that I didn't want to eat animals, and now I'm definitely not going to.""

"I'm standing on the shoulders of Nina Duchess of Hamilton and Miss Lind-af-Hageby and the people who fought for the animals in the previous generation. Their period of life on earth is gone, but people carry on their work. As I said, my husband and I stood on their shoulders, but there are lots who will stand on our shoulders."

"I wouldn’t want to wear my dog’s fur, so why would I want to wear fox fur or just any [other] type of fur? ... If you wear real fur, you're … glorifying the fact that animals are getting skinned alive and are getting electrocuted every single day. … I try to stay away from fur altogether, and if I do pick something that has fur, I make sure that it’s 100 percent fake fur."

"A lot of people do not know that you can say no when it comes to dissecting animals in schools. So please speak up. Say no. It’s disgusting. Save an animal’s life. ... I think it’s so important to just know that animals are just absolutely incredible. And frogs are so adorable. They have families, too. They have feelings. Save a frog. Please."

"There is nothing more frightful to the philosopher than the unconscious tragedies of human reason. Men are somnambulists. Stupefied by the long night of instinct out of which it arose, the human mind is only half awake to the world of reality and duty. George Washington was the father of his country, and a great and good man, but he held human beings as slaves, and paid his hired help in Virginia whisky. It took Americans one hundred years to find out that "all men" includes Ethiopians; yet men who risked their lives in order to achieve personal and political liberty for black men, deliberately doom white women to a similar servitude. A rich man will give millions of dollars to a museum or a university, when he would know, if he had the talent to stop and think, that the thousands who make his wealth work like slaves from morning till night, and feed on garbage and suffocate in garrets, in order that he may be munificent."

"We preach the Golden Rule with an enthusiasm that is well-nigh vehement, and then freckle the globe with huge murder-houses for the expeditious destruction of those who have as good a right to live as we have."

"It is simply monstrous, this horrible savagery and somnambulism in which we grope. It is the climax of mundane infamy—the "paragon of the universe" dozing on the pedestal of his imagination and contemplating himself as an interstellar pet and all other beings as commodities. Let us startle ourselves, those of us who can, to a realization of the holocaust we are perpetrating on our feathered and fur-covered friends. For remember the same sentiment of sympathy and fraternity that broke the black man's manacles and is to-day melting the white woman's chains will to-morrow emancipate the sorrel horse and the heifer; and as the ages bloom and the great wheels of the centuries grind on, all the races of the earth shall become kind, and this age of ours, so bigoted and raw, shall be remembered in history as an age of insanity, somnambulism, and blood."

"Well may we be dazed by the horrific metamorphosis. Dark days are upon us. The pendulum of civilization trembles, as if to swing back to the inglorious twilight of the past. Imperialistic tendencies are laying their damning clutches on the unsuspecting form of the republic. Fearful questions confront us. Whether we are to be compelled henceforth to read with downcast gaze the matchless axioms of Jefferson and to mumble in confusion the heroic history of our dead—whether the Fourth of July is to be henceforth a day of embarrassment and shame instead of, as hitherto, an occasion for spontaneous and boundless pride—whether Yorktown and Monmouth are to become events which, instead of inspiring a continent to eulogy and song, shall provoke no higher eloquence than that which gutturals from the limping lips of apology—whether the political wisdom of the founders of the republic, gleaned in terrible hours, by anxious eyes, from the travail of ages past, shall be swept away by the heartless levity of upstart statesmen—whether, in short, we shall turn our backs inexorably upon the past—a past glorious achievement and unrivaled in precept—and become the wretched exemplars of a policy, ruinous to ourselves and to our children, repulsive to every truly civilized mind and destructive of the fairest hopes of humanity—these. are questions that assail with relentless emphasis the consciences of a great people."

"I have just finished your little book on 'The Logic of Vegetarianism.' It is the best thing on this subject in existence – bold, brilliant, unanswerable. I am glad you are on earth. If it were not for a very few souls like you, this world would seem to me an intellectual solitude."

"Writing is so unnatural & hard for me that I have a good deal of difficulty in getting myself to undergo the hardship. It's a good deal like "sweating blood" for me. And unless I am driven by terrible feelings or convictions, I am inclined to go on & do nothing. I hate writing. It is the greatest hardship of my life. It seems to me I might be reasonably happy if I weren't everlastingly nagged by the obligation to perpetuate literary things on people."

"Poor Thomson! How melancholy & helpless. I believe in the perfect parallelism & correlation of the physical & psychical. The anomalous mentality, like that of James Thomson, is caused by some hidden defect in his physical machinery. And I believe that it is to be one of the triumphs of future surgery to rectify many of these soul malformations, such as poor helpless Thomson had to carry thru life."

"It is a fact of our world, tho, that Death is as inevitable as Birth. The coffin is as natural as the cradle."

"I cannot express myself when I get to thinking about these things—these terrible crimes that man is inflicting year after year on millions of his poor, helpless brothers. I become indignant and desperate. I am ashamed of the race of beings to which I belong. It is so cruel and bigoted, so hypocritical, so soul-less and insane. I'd rather be an insect—a bee or a butterfly—and float in dim dreams among the wild flowers of summer than be a man and feel the wrongs and sufferings of this wretched world."

"Is murder stripped of its blackness by become a fine art? All assassination is practically instantaneous and painless, the assassination of men as as well as that of birds and quadrupeds. What would the author of such nonsense think if the assassination of his brother or mother blandly attempted to relieve himself of all guilt by means of the assurance that his victim had experienced no suffering? The crime of extermination does not consist in the creation of pain, but in the destruction of that precious and mysterious essence called life."

"The ability to weigh the stars is all right, but it is not more important than the disposition to be just."

"We should be a little more disposed to move along. We live in a world that is neither petrified or perfect. The universe is a liquid. It is flowing. Humanitarianism is in the air."

"Human nature is defective. It is selfish. It is cruel and revengeful. It is a product of militancy and hate. It is much better adapted to a fighting life, in which it was generated, than it is in cooperation and peace."

"Every being is incomparably precious to himself. This is the most mournful feature in human psychology. We did not invent it. It was handed to us along with our fingers and our fondness fo eating. It is the psychic calamity of the animal kingdom."

"It is a crime to start a child learning to read and write as soon as it is out of the cradle. We should get ideas before starting on the business of representing them."

"Much of the vagueness of the human mind is due to the fact that the mind is largely composed of material derived second-hand from books. The ideas are not read."

"I came to the conclusion out there on the Kansas prairies that the animals were not treated right by human beings. I thought we had not even a right to kill them for food and came to the University of Chicago to study the matter. At that time I had never heard of vegetarianism."

"I sit here tonight in this great city and think back along the years. Life is so full and so different now – full of teaching, writing and problem solving. But, oh, those precious memories away back there in the morning! The prairies are gone, where we used to gather wild strawberries and tiger lilies, but the old school house still stands, I am told, where the High Bank lifts its formidableness above the singing stream."

"Religion is a strictly human infirmity. No other animal has it. It originated far back in the past, when the human world was young and the mind just beginning to open. It is an anachronism today, with our science and understanding. It survives solely by the force of tradition."

"Religion is essentially pre-scientific. It will pass away. It represents a certain stage of mental development. It has been tinkered with and tinkered with until it is about ready for the scrap heap. The more men know of chemistry and physics and evolution and natural law, the less use they have for supernaturalism. No true scientist can pray. Prayer is unscientific. No evolutionist can believe in the divine origin of anything."

"Religion has had a natural origin, like coal, and rock salt, and mountains, and river valleys, and everything else. It has been made in the laboratory of human feeling and imagination. The gods did not make men; men made the gods."

"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. Oh my mother! and Oh 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."

"This is a gray world. There is enough sorrow in it, even though we cease to scourge each other—the sorrow of floods, famines, fires, earthquakes, storms, diseases, and death. We should trust each other, and love each other, and sympathize with and help each other, and be patient and forgiving."

"The human race is like a snake—it sheds. Ever and anon, as the ages bloom, old forms of thought are superseded by intellectual bran-news. Shrines at which one generation adores become to the succeeding desolate and despised."

"[This work] would be inexcusable to suppose it to be exhaustive. It is not even defensive. It is a projectile, and projectiles do not apologize. It intends to be followed."

"I became a vegetarian by my own reflection. I did not know at the time of the vegetarian movement, and hence, supposed myself among republics of carnivora. It did not seem to me graceful or ideal that I, an ethical being should maintain my existence at the incessant expense of misery and death to others."

"I am a vegetarian because I believe that present-day ethics is founded on that puerile, pre-Darwinian delusion that all other kinds of creatures and all worlds were created explicitly for the hominine species. Vegetarianism is the ethical corollary of evolution. It is simply the expansion of ethics to suit the biological revelations of Charles Darwin. Evolution has taught us the kinship of all creatures."

"I am a vegetarian, therefore, because cannibalism is unnecessary. I can live just as well and be just as happy without drinking the blood of my fellows, and why should I slay them? Why should I not live and let live—especially when I can do it just as well as not? It is not necessary that ten thousand creatures should give up their lives in order that I may keep mine, and if I make any pretensions to morality why should I require them to do it? If you say such a thing is necessary in your case, I say to you it is not—and further, that if it were, it would be your duty as an ethical being to call on your undertaker. There is no sense in carnivora talking about ethics and justice and mercy, for their very existence is a travesty on such things. It makes me indignant and sad when I hear men deplore sin and prate about justice and love and mercy, when the very energy they expend in preaching justice and mercy is obtained from the skeletons and sensibilities of their fellows. It is a spectacle that ought to make the imps of netherdom tremble for their laurels—man, the remorseless glutton, going about with a tongue and a knife, with his tongue preaching peace, mercy, and love, and with his knife making the very earth sodden with blood."

"We are striving for the amelioration of this suffering world. Let us be economical."

"No being knows. He thinks he knows. A few grams strategically shifted here and there in his organism, and he knows, or thinks he knows, something altogether otherwise. All is attitude and relativity."

"Man's desires are, indeed, innumerable, often hopeless, and sometimes vile, but they may all be rolled together into two: the desire to avoid pain, and the desire to experience pleasure. Every conscious movement made by living beings, from oyster to philosopher, is directed toward the accomplishment of one or both of these ends."

"The satisfaction of the much stigmatized animal propensities," or carnal desires," whatever they are, may be just as exemplary and noble as the satisfaction of the desire for knowledge or opulence; and they are, in fact, frequently more so. The only rational characterization of a low desire is one incapable of yielding to the universe in its satisfaction large returns of happiness. And a high desire is simply one affording to the universe in its satisfaction wide and profound welfare. The only reason why any desire, so-called "high" or so-called low," should be kept in abeyance is that its satisfaction will not contribute to the utilities. There is no reason why any desire capable of satisfaction possessed by a living being should not be satisfied, except that its satisfaction may interfere with the satisfaction of other more valuable desires possessed by the being himself or by other beings."

"Every pain is to be avoided, except those whose endurance will enable the avoidance of greater pain, and every possible happiness is to be harvested, save those whose foregoing will help the universe to larger happiness. There is no obligation commanding any being to endure misery save to avoid misery, and no consideration demanding any one to neglect happiness save for larger happiness—those ascetics who proclaim the divinity of wretchedness to the contrary notwithstanding."

"Man, in satisfying his desires, in avoiding misery and achieving happiness, strives to do two things with the inanimate universe: to manage it and to foreknow it. The inanimate is not devoted to us. We are not birdlings cuddled in an order of things where we need simply to yawn and be filled. We must bestir ourselves, or be in a position to compel others to bestir themselves for us, or perish. We are waifs, brought into existence by a universe whose solicitude for us ended with the travail that brought us forth. The inanimate universe is our mother, but without the blessed mother-love. The first thing we are conscious of, and about the only thing we ever absolutely know, is that we are whirling around in a very helpless manner on a whirligig of a ball, out of whose substance by the sweat of our brows we must quarry our existence. The universe is practically independent of us. But we, alas, are not independent of it. The food we eat, our raiment, our habitations, our treasures, our implements of knowledge, and our means of amusement are all portions of the inanimate, which we living beings must somehow subtract from the rest. In order to obtain these indispensable portions of the universe about us, we must halter it and control it and compel it to produce to the tune of our desires."

"So the disinherited loan themselves to the possessors of things, the landlords and the capitalists, who allow to them a rental for the use of their bodies. The industrial system which allows the unlimited appropriation of land and inventions furnishes to the more powerful and avaricious classes of communities the means by which they compel the rest to labor for them. And not to call such deprivation slavery is to neglect to use the word with its most essential connotation."

"The human beings who possess the dominion of land and machinery and compel others, in order to obtain the essentials of existence, to serve them, are as truly masters of slaves as they who exact blood from the dorsals of their fellows with literal slave whips."

"All of these victimizations, the enslavement of species by species, of race by race, and of class by class, are aspects of one and the same fundamental fact. They are all exemplifications of the same principle—the principle asserting the right to escape one's part in the hardships of life—the doctrine that the weak are, and of right ought to be, the means, and the strong the ends—the doctrine that might makes it right for some to burglarize the lives of others of all that is precious, and at the same time to add to others' woes by the compulsory imposition of their own."

"Inventions are a blessing. They tame the wild tendencies of the inanimate and train them to do human bidding. They save human bodies hard and laborious exertions by becoming their obsequious aids. But they are not invariable and universal blessings. The sad and peculiar conditions prevailing in human industry cause inventions to be to many human beings a catastrophe and a dread. To those who are able to own them and have lands on which to operate them they are blessings. But to the great disinherited class, who have nothing on earth but their hands, inventions are a disadvantage and an evil."

"[T]he universe, we may rest assured, is all alike, the intricate and the simple. It is all a universe of law, from the daisy to the star and from the diatom to the philosopher, from the flowing rivers and growing fields to the processes of our own brains."

"Caprice is a hallucination. There is no caprice, only ignorance."

"The universe of things in the midst of which we discover ourselves, is to be managed and placated, in so far as it is to be managed and placated at all, by the observation and classification of its phenomena, by the ascertainment of its habits, and by ingenious and business-like manipulations of its tendencies, and in no other way."

"It has been called a problem of adaptation. There is a subjective and there is an objective, a self and a not-self. And between this self and the not-self there is incessant irrelation. That which is not-self is a process, always changing. It never tires of adopting new attitudes toward the self. The self also is a process, and hence is continually losing joint, or is in continual danger of losing joint, with its environment. Life, therefore, at best, since in the nature of things it is a struggle and a search, is an enterprise with exasperating lack of sunshine."

"If the rest of cosmos were a conspiracy intriguing for the maintenance and entertainment of the sentient creatures it has brought into existence, it would seem to be an arrangement more creditable and more worthy of an all-wise and amicably disposed inventor. But it is not."

"[O]ne being is not alone in the universe, nor anything like it. What creatures there may be on other spheres, we know not. The noiseless sapphires that cavalcade the midnight firmament may be, for all we know, loaded with wretches like ourselves, or they may be sepulchres which coffin the ashes of races that wailed and wondered and went out ages upon ages ago. We know not."

"The inanimate universe is related to the animate as means to end. We conscious individuals manipulate it in manners best adapted to the satisfaction of our desires. We barricade its rivers, plow its seas, ingulf its vegetations, enslave its atmospheres, torture its soils, and perform upon it any other surgery or enormity that will help us in the satisfaction of these driving desires of ours. The inanimate is. if reason is not treason, the gigantic accessory of the consciousnesses that infest it. The animate environment, on the contrary, is related to each living being, not as means, but as end."

"Each being is an integer in the stupendous scheme of consciousness."

"Each living being of the universe, therefore, sustains to every other living being the relation of possible right and wrong, but to the insentient universe no such relation exists. Right is that relation which is conducive to happiness, or welfare, or complete living, or whatever synonym is preferred. Wrong is that which conduces to the opposite of happiness—misery, ill-fare, maladaptation."

"All conscious beings are struggling, struggling to keep themselves in joint with their environment. Those things and creatures and events that aid them in their struggles are desirable and they call them good, and those things and creatures and events that oppose and defeat the satisfaction of desires are called bad. Right and wrong exist as conceptions of mind, because there are portions of the universe capable of happiness and misery. Erase sentiency from the universe and you erase the possibility of ethics. Every conscious portion of the universe, therefore, has ethical relations to every other conscious portion (man, woman, worm, Eskimo, oyster, ox), but not to inanimate portions (clod, cabbage, river, rose), because the ones are sentient and the others are not."

"We, you, reader, and I, are parts of nature, and are as liable to deserve the suspicion of infallibility as any other part. Why not? We represent the boldest and most elaborate evolutions. Why should we be the authors of the most disreputable phenomena?"

"The tradition that the universe was originally constructed and has ever since been, and is to-day, guided by the cerebral processes of an all-wise brain, is responsible for it all. Blinded by this inheritance, human beings condone the most palpable defects in the economies of the universe—limitations which, it is not violent to say, if possessed by a fellow human being, would be characterized as those of an imbecile."

"Disease is contagious, and death an unavoidable necessity. Pleasure is often exhausting, and life is everywhere interpolated with pain. Droughts, darknesses, floods, pestilences, storms, and scourges harrow the earth from one pole of it to the other. The earth is, and always has been, peopled by deformities—creatures so defective in their natures that they visit upon each other without hesitancy crimes and barbarities of the most horrible hue. These wretches are compelled to pass their lives in the midst of a universe so mysterious and mighty that the most arrogant of us are helpless in the crash and melee of its tendencies. Yet human contemplators look out over this dark and contentious chaos and declare it to be without spot or blemish."

"The universe, so far as we can make out, is neither all wise nor all foolish. It is both good and bad. It maintains some of the most careful economies side by side with the most reckless. The defects of the universe are just as apparent to him who is not cowardly or incompetent as are its excellencies. It is the rogue and the ignoramus who argue in justification of existing barbarisms that these barbarisms are beautiful because they represent the procedures of "nature." As a matter of fact, all ways are nature's ways, the unconscious and clumsy as truly as the intelligent and exquisite. The philosophers of laissez faire, who would have human beings disuse what little intelligence has, during the past twenty millions of years, been developed on the earth, and would have them derive their ethics from the regions of biological somnambulism, are the philosophers to be heeded when humanity goes mad. It is childish to assume that we upper intelligences can not improve on the unconscious conditions about us. It is the very thing that is being done every hour of time. The whole effort of industry is nothing else than an effort to improve the attitudes of the material universe. And it is just as sagacious to suppose that living beings are incompetent to improve their relations to the inanimate universe as to suppose they may not reform and enhance their relations to each other."

"The relations of living beings to each other observed among the races (especially the unconscious races) of the earth to-day, or as contemplated in the paleontologies of past evolutions, are not such, I assert, as to appeal with anything like eloquence to the ideal of any unbiased mind. I will assert further, that the principle that has operated in the development of life on this planet, the natural selection principle, and the relations prevalently established among living beings by the necessities of this principle, are irrational and barbarous—that the moral progress thus far made by civilized beings here on the earth has been made in spite of, and in opposition to, this principle—and finally, that the great task of reforming and regenerating the universe and of establishing right relations among its inhabitants consists in the elimination of those tendencies implanted in the natures of living beings by the struggle and survival principle."

"In the nature of living beings there are two elements—that element which impels a living creature to move in behalf or in the interests of itself, and that which prompts or prevents movement out of consideration for others. The former of these two elements is called egoism, the latter, altruism."

"The acts of living beings are, as a rule, neither all altruism nor all egoism. They consist generally of blends of the two elements, with a preponderance of egoism. It is frequently impossible, too, to estimate just the amount of each element in a given act. An act which may seem altruistic may be in reality only sly and far-sighted egoism."

"Where did these two elements in our nature, egoism and altruism, come from? Why have human beings and all other beings known to terrestrial intelligence these two elements, just as they are, in their natures? Why have they not all egoism or all altruism? Why have not the beings in the universe a tendency to act each for its own individual self without any particle of regard for others? Or why are they not so natured as to be oblivious of self and conscious only of those around them? These are profound questions and questions of superlative importance to the student of social culture. What the social scientist is attempting to do, or should be attempting to do, is to ameliorate the relation of associated beings, and this is to be accomplished by improving the conduct or modifying the modes of motion of these beings. And it is necessary in order to modify these modes of motion to know where and how these modes of motion have been acquired. It is impossible for a physician to prescribe rationally to a pathology whose causation he does not know."

"Sympathy is consciousness of kind. It is the putting of one's self in the place of another, the projection of one's own personality into the periphery of another and sharing or simulating by means of the imagination the emotions of that other. Sympathy is the lily of the imagination."

"Sympathy, consciousness of kind, means simply the realization or the conscious recognition by living beings of the kinship of content. A human being unconscious of kind, an unsympathetic and inhuman person, is one who is likely to assume that his conscious states are sui generis, that they are more precious and intense than, and intrinsically different from, those of others—one who realizes that an injured sensory is a savage thing in his own organism, but who does not suppose it to be anything of the kind when it hangs to the brain of a Hottentot or a horse. Why do the human rich treat the human poor with such inconsideration? Why do they allow or compel them to remain disinherited and crushed while they themselves loll in superfluous wealth? Because there is Inadequate consciousness of kind."

"There is no sympathy, no consciousness of kind, no realization that the emotions experienced by that valiant little creature struggling to avoid the mouths of those instinct-maddened dogs are similar to the emotions they themselves would experience in an identical predicament."

"There is a kinship of all beings, for the life process has sprung from one source and evolved according to one fundamental principle. Consciousness of kind, therefore, the ability to participate in the psychic states of others, is cultivated by a knowledge of the nature and content of those around us, and anything which tends to increase or complete our knowledge of others, as identity of language, association, or ambition, tends to intensify consciousness of kind, and whatever limits or prevents knowledge of others tends to cause us to consider them of a different order or kind from ourselves."

"Why are non-human beings ostracized and treated by humans with no consideration save as they administer to selfish human ends? Whence the doctrine that non-human species were made for the hominine species, and that there is no logic or sanity in their existence save as they feed or slave for their human tyrants? Because they are dumb, that is, because their language is not understood by human minds, and because they are wild, that is, because they are for the most part unassociated with human animals, and because the civilized consciousness, which is barely able to realize the kinship of human beings, is yet too feeble and rudimentary to comprehend the solidarity of all beings."

"Inconsideration by human beings toward the rest of sentients is an aspect of that vast unconsciousness which taught that blacks were made for whites, females for males, and barbarians" for Romans."

"The evolution of consciousness, in its ethical import, means the extension in both space and time of the consciousness of similarity. Starting from individual egoism, consciousness has extended, vividly or vaguely, from individual self to family, and from family to clan, and from clan to tribe, and from tribe to nation, and from nation to race, and from race to species, and from species to kingdom. This amplification has gone on and is still going on in both space and time. Universal consciousness of similarity contemplates all the beings in space and all those to be in time."

"The sad and unmistakable thing one observes in looking out over the universe of conscious existence is the preponderance of egoism, the intense and almost maniacal regard with which beings, as a rule, act in behalf of themselves, and the lukewarm consideration, on the whole, allowed to others."

"The stars of heaven never looked down on a more pitiful sight than that of a horse, after having drudged faithfully all his days in the service of his lord, cast out in his helpless old age to wander and perish."

"Oh, universe! Pitiful spectacle! Aggregation of tragedy, somnambulism, inhumanity, terrorism, and death! It makes one long to seal up his sensibilities and leap out into the gulfs and be swallowed up. The handiwork of an all-wise biophilist? Rhapsody of an idiot! Gods? No! The monstrous kindergarten of an idle-pated knave! A Satanic prank! The surreptitious handiwork of an ass! A universe is, indeed, to be pitied whose dominating inhabitants are so unconscious and so ethically embryonic that they make life a commodity, mercy a disease, and systematic massacre a pastime and a profession."

"Women are everywhere systematically deprived of privileges which men have fought and bled and died to obtain for themselves. In many lands a woman legally ceases to exist the day she is wed—if she ever existed before. Man has always been, and is to-day, the race, and woman his shadow."

"Look at the manner in which the aborigines are swept away from continent after continent by the sword and beverage of the Aryans. See how the red children of America have been cheated and debauched and driven from homes where they and their fathers had lived from immemorial generations. When the banner of Castile first furled in Bahama breezes, America was inhabited by a noble, magnanimous, and happy people. They were not like the sodden, suspicious, revengeful remnants that to-day huddle on barricaded reserves, the vindictive survivors of four centuries of injustice. They were kind and generous. They came to the invading Europeans as children, with minds of wonder and with hands filled with presents. They were treated by the invaders like refuse. They were plundered, and their outstretched hands cut off and fed to Spanish hounds. They are gone from the valleys where once their camp-smokes curled to heaven, and their quaint canoes ruffle the moonlight of the rivers no more. They that remain are too weak to rise in warlike challenge to the aggressions of the mighty white. But the story of the meeting of the pale and the red, and of the wrongs of the vanquished red, will remain as one of the mournful tales of this world when the kindred of Lo, like fleecy clouds, have melted into the infinite azure of the past.""

"Look at human industry! See the pounds of flesh daily torn by men everywhere from the skeletons of each other in the awful riot of business." Just look at it! The inequity, the unconsciousness, the hard-heartedness, the ruffianism, and the infernalism of the industrial relations and conditions of men! Watch an unfortunate approach a rich man's mansion and ask in the most graceful manner for a necessary of life. Observe the egoism the baron shows as he sends the sufferer away unfed. See the lord in his marble palace, upholstered with all the comforts of civilization and stuffed with the dainties of the zones, and around him the men and women who made his wealth feeding on garbage, suffocating in shanties, and working like wretches from morning till night. See the multi-millionaire, scraping the palms of his slaves till the blood starts for the last farthing their struggles have produced, not because he is hungry and would buy, but because he is a ruffian and can. No attention whatever is paid to the fact that some have all they can utilize in the satisfaction of their desires and multiples more, while others just as good-looking and more worthy have nothing. No attention is paid to the fact that this little pill of a world is to man the only accessible portion of the universe; that he is cut off from other balls by leagues of impassable space."

"The weak submit because they are helpless and because they are ignorant, because they are incarcerated and disarmed, and because they have been taught and intimidated into believing that the conventional and the legal, whatever they are, have been ordained and established by the immeasurable manufacturer of things."

"A more pyramidal farce could not be framed at the present stage of the human imagination than that of human industry—the immense privilege and monopoly and the immense flatulence of wealth side by side with the most helpless and sickening deprivation—all brought about and perpetuated by hypocrites who lapse into hysterics over the injunction, "What you do not like when done to yourself do not do to others.""

"The earliest examples of human association were those practically of autocentricism. Each individual considered himself the only or chief end for which the universe existed. Each's own individual welfare was the end for which he struggled, and all the rest of the universe, sentient and insentient, was contemplated as means to this."

"[T]o the prophet, that supermundane soul who has heard the secrets and intentions of the universe, the grand confederation of all the graceful races and species of the earth into one universal scheme of consideration, is as inevitable as the processes of evolution. The deprecations to-day of the most wanton crimes perpetrated by the human on associated species, seen in societies for the prevention of cruelties of various sorts, are but the dawn-peeps of a clearer consciousness and of more sweeping and consistent consideration. The ideal relation of the inhabitants of the universe to each other, then, is that relation which will most actively conduce to the welfare of the universe; and the welfare of the universe means, not the welfare of any one individual or guild, but the welfare of all the beings who now inhabit it, and of those who shall come after—the welfare of that mighty and immortal personality who comprehends all species and continues from generation to generation—the Sentient Cosmos."

"The ideal universe is a universe so ordered or natured as to allow its inhabitants to understand and dominate it sufficient to satisfy their desires, and inhabited by beings with desires so poised and assorted that there is not only not mutual inhibition of desires, but such a dovetailing and intertwining of the consciousnesses that there is mutual aid in the satisfaction of desire—a universe responsive to the whims of its inhabitants, and inhabited by beings socially harmonious and helpful."

"The relation of the inhabitants of the universe to each other most favorable to the satisfaction of the desires of the universe is, therefore, that which will enable the animate universe, as a whole, to attain that relation which an individual living being, if he were alone In the universe, would desire to achieve for himself—a relation such as is sustained to each other and to the whole by the individual cells of a multicellular organism—a relation in which each acts in the interests of all, including himself, and all act in the interests of each."

"Justice is more than equity: it is benevolence. It is not enough to live and let live. We should live and help live. There is as much grace and utility, as genuine moral glory, in the lifelong succor of the helpless by the strong as there is in the temporary chivalry shown by a human being in extricating a fellow from passing misfortune."

"Ideal cooperation is rational and intentional rather than accidental. The clumsy, unsystematic production of existing societies is replaced by perfectly symmetrical and unified procedures. The whole of society constitutes one mighty organism carrying on the functions necessary to its maintenance and welfare in the most intelligent and magnanimous manner. The social ideal is an organized fraternity of perfectly articulating supplements, assaulting the inanimate as an individual personality, not as a mob of incompatible ruffians."

"Why should living beings struggle against each other, except as they struggle to advance the general welfare? Happiness is just as valuable and just as beautiful a thing in one being as in another. Some have greater talent for it than have others but it is a state of sweetness and elation always and everywhere. And each living being, in deliberating on the problem of the proprieties, should realize the fact that, as a matter of fact, it is a matter of indifference whether this relation belongs to his sensorium or to some other sensorium. It is insane for each being to insist that he, as an organism, is the one organism to whom pleasure is indispensable. The only indispensable is that pleasure be maximized. If a definite amount of happiness is to be experienced, it is, in the eyes of the absolute, a matter of indifference whether this happiness is experienced by one individual or by another, by self or by some other conscious portion of the universe."

"This universe is not an ideal universe. It is impossible, without more fundamental revision of its character than human beings can ever hope to effect, to make of it an ideal place, or anything like an ideal place, for the satisfaction of desires. The cosmic processes which have evolved conscious beings on the earth—and these processes are but the hard-headed tendencies of matter—have so hopelessly nuptialed pleasure and pain that it is impossible to believe that fumbling philosophy will ever be able to divorce them. But we are here, useless and mysterious as it may seem, a set of incompatible vagrants, orphaned here on a dervish-like lump of something, in the midst of immensities so hard and arrogant that no wail from our worm-like larynxes can aught avail. And, so far as we can make out, it is the program of things that we are to remain here. We can not lie down peacefully and perish, for we are possessed by an instinct lashing us to live."

"The earth is our mother, our habitation, and our tomb. In the presence of these facts, it would seem the highest sanity for us to be kind and merciful to each other, and to cultivate without hypocrisy the charming chivalry of the Golden Rule. The task of understanding and managing the tendencies which surround and beat upon us and in the midst of which we writhe and supplicate is certainly sufficient in itself without our turning upon and cudgeling each other."

"One thing is certain, however, and that is, that the most powerful instinct of human nature, the instinct to struggle and survive, the instinct to be superior, must be destroyed or greatly subordinated before the state here outlined can be realized; for the ideal state will be practically bereft of opportunity for its satisfaction."

"It is not possible, and it never will be possible, to organize all the beings occupying space into one immense confederacy. This would be ideal, but from the inexorable nature of things it can never be. The denizens of the sea depths can not correlate with the inhabitants of the clouds. The lion can not fraternize with the lamb, nor the hawk with the sparrow. The natures of beings have been evolved thru war, and they are in large part irredeemably antagonistic. But the approximation, if honest, may be more successful than is supposed, and may include many species not human. The bird may contribute his song and plumage, the sheep his fleece, the horse, the ox, the elephant, and the camel their strength or speed, the cow and the fowl their secretions, the dog his fidelity, and man his art. The ultimate and ideal aggregation of the living universe will not be a pan-American union nor a Euro-American league, nor even an aggregation whose spirit is embodied in a parliament of man, but the widest and most consummate possible Confederation of the Consciousnesses."

"And what is it to act upon others as you would that others would act upon you? It is to put yourself in the place of others. It is consideration of others as ardent as consideration of self. It is the balancing of abilities, supplementation, the social ideal."

"Since impulses are simply sensations which have become motor, and since sensations are only tendencies from without become conscious, the nature of any being may be said to be the manner in which it correlates the tendencies which it contacts, or the manner in which a being, as a distinct and detached portion of the universe, reacts upon the rest of the universe."

"An ox is of a very different nature from a fox, and men (some of them) are very unlike serpents, because the classes of impulses in the consciousnesses of these animals are for the most part very different in one animal from another. Serpents, oxen, foxes, and men, however, are all similar in their eagerness to reproduce themselves, and in their emphatic reluctance to die."

"The dread of death, an instinct so unfailing in all animals, exists, not because existence is intrinsically so sweet, nor because annihilation is so distressing, but because this bugaboo has been an indispensable safeguard against the suicide of the life process. The expectation of post-mortem consciousness, so prevalent and so insistent among human beings, is a hope arising from the concussion of a desire and a fancy—the desire to persist just referred to, and the fancy or hallucination of a double which originated among savages from shadows, images, dreams, and the like."

"The inanimate is the fundamental of things, the substratum upon which the possibilities rear themselves. Before life was, it was, and it will be when life's last inertia is spent. Out of its mysterious parts the life process came, and upon its hard herbage and by the grace of its scanty tolerances it survives. The inanimate is the mighty trellis about whose inhospitable parts the tendrils of sentiency creep. It is the riddle, the catastrophe, and the sine qua non of the enterprise of consciousness. The inanimate is and has always been indifferent to life, and for this reason it has been indefatigable in its selections. It has no ears for distress, no eyes for injustice, and no sympathy for the unsophisticated. Its hardships, of food, climate, and cataclysm have entered with tireless energy into the destinies of the consciousnesses. It must have been some unprecedented scarcity of nutrition that originated that coarse and fearful manifestation of egoism, carnivorousness."

"The animate environment has been the most formidable factor in the evolution of mundane life. The inanimate has been indifferent. The animate has not been so. It has been relentless. While the ages were yet tender, life began to riot upon life, and it has continued to do so to this moment. Where the inanimate has slain and selected one, the animate has slain multitudes. It is estimated that the life process is now about twenty millions of years old. Its existence has been one unbroken bacchanal of blood. Aggregate has preyed upon aggregate and species has decimated species. Tides of irresponsibles have swept over the continents and thru the deeps, collided, grappled, and exterminated each other. What is hidden in the horrible chasm between monera and man, no fancy will ever illume. It is the mighty charnal of creation. The skeletons of two millions of exterminated species of living beings are there with all their unimaginable accompaniments—wars, blacknesses, frightful manglings, eclipses, horrible concussions, inextinguishable malignities, hell."

"For it must be remembered that there was a time when no set of beings tyrannized and terrorized the planet as do the reigning cutthroats to-day. Estimate finally, if you can, and history will help you, the amount of bloodshed and war and woe necessary to develop those unfinished Troglodytes into beings clever enough to write history and invent gin and originate the hope of heaven. Compute these totalities, and you will know what it has cost to teach you and me and the rest to talk politics and wax sarcastic with our fore limbs in the air. Question: If it has required two or three millions of species struggling for life twenty millions of years to produce a being barely above derision, how long will it take and how many millions of species to evolve a being as nearly divine as the average man thinks he is?"

"Consciousness arises with, or out of, and accompanies, these clay compounds called creatures, but it does not cause, nor in any way interfere with, their phenomena. If it were possible to construct artificial clods, chemically as accomplished as philosophers, but without any accompanying consciousness, these soulless mechanisms, without will, feeling, or conscious intelligence, simply acting out their chemical and physical affinities, would not behave otherwise in any infinitesimal particular than the real, conscious meditators on things."

"If we would return to the shaggy condition of primitive ages, we need only acquire an environment which will favor from age to age those whose peripheries retain to the intensest extent the hirsute tendency. If the disparities between the sexual tastes of male and female would be leveled or inverted, the conditions which have caused the existing disparity must be reversed. The horse exposed to a fad for dwarfs would, in the course of ages, the length of time depending on the pitch of discrimination, be dwindled to its fox-like proportions of eocene times. In an environment requiring courage, foxes would either disappear or grow heroic. Serpents could be rendered as loving as doves by a procedure no more laborious than that by which they have been made vindictive. And beardless aesthetes may become philosophers as easily as have men."

"Human beings are bigots and egoists almost to a creature. They are so because their phyletic environment has fancied this disgusting cut of consciousness. And the only possible way to attain, with anything like alacrity, any other pattern is by means of an environment with an enlightened and inextinguishable dislike for the prevailing style of things. Let this truth be distinctly and profoundly realized. It is the essential spark of the illumination. If we would bloom into beings of beauty and light, we must acquire an environment which will insist on beings of beauty and light as the mammas and papas of posterity."

"If this ball is ever other than a globule of alloy, if the universe ever experiences the long longed for millennium of prophecy and hope, all must come thru the reformed and glorified gateway of the womb. Individual, or post-natal, reformation is, and must always be, more or less imperfect. It is powerless in determining the nature with which beings come into the world, and it is ineffectual in modifying it after it is determined."

"The absolute and only function of punishment is to reform the one receiving the punishment and to deter others of like impulses. No misery should be inflicted upon a criminal because he has done a wrong, but because he and others have dispositions to do other wrongs. The function of punishment is not to "satisfy" in some mysterious sense a past offense, but to provide against and curtail future offenses."

"The purpose of all penal schemes should be, not reciprocity, but reformation pure and simple; not the relentless and absurd infliction of misery commensurate with the crimes committed, but the achievement of the largest possible reformation with the gentlest and most strategic deprivation."

"The criminal should be considered and pitied, not despised. He simply complies with the nature with which he came into the world, modified by the environment in which he has lived, the same as does every other being who breathes. You or I, with identical heredity and environment, would do identical deeds. Measured by his ability to do otherwise, the villain is not less divine than the humanitarian. Every creature acts out the impulses which arise in his own consciousness, and the will cannot create, but simply registers, those impulses. Punishment is one of the means possessed by society for its self-culture, and its administration should not be made an opportunity for pugilistic cocks to color their spurs."

"Parenthood is the gravest of all responsibilities. The act of generation is a momentous act. It should be illuminated. It should be more serious, and deliberate, and conscious. It should be far more frequently neglected. Human beings should know that it is a grave conspiracy, the conspiracy to bring into the universe a living being, an organism with lungs and responsibilities and the faculty for being affected. Would-be parents should ascertain whether or not they are undertaking the dissemination of disease and crime among future generations. For society not to know, nor care to know, and not to determine, nor care to determine, the character of purposed contributions to a new generation, would seem amazing, were we not born looking upon it. Were we accustomed to accomplished and scientific procreation, our indiscriminate somnambulism would scarce wear the aspects of sanity."

"The twofold function of individual culture is so to develop beings that they shall be able to perceive their proper relations to the rest of the uiniverse, to the inanimate about them, and to other beings in space and time, and realizing their relations to others, to be disposed to assume them."

"From the time an individual human comes into the world a sprawling, squalling, unpeepered vagrant, to the hour he goes out in tragedy and pain, life is one continuation of the very conditions which brought him into the world a confirmed egoist."

"Is it any wonder, therefore, that the young, accustomed to such an environment, grow up to consider life itself a game, in which they are to strive to outwit those about them? Is it any wonder that you and I and men and women everywhere are helplessly selfish, when we were born so, when all that we know of altruism has come thru Sunday-school rumors and straggling precepts, and when we have all our lives been surrounded by selfish people and occupied in selfish pastimes and professions? Nothing could be more natural. Altruism is anomalous on the earth, and it is not astonishing."

"Living beings who love themselves no more ardently than they love others are prodigies, and it will never be otherwise so long as beings are born as they are and live in like conditions."

"Altruism should be inculcated from the cradle, and savagery should be denounced. Maxims and precepts, proclaiming the equal preciousness of all, should be assiduously dinned into the consciousness. The young should be convinced beyond all chance of deterioration that the only laudable thing in the world is the causing of happiness, and that happiness in others is just as precious and valuable as it is in themselves. They should be taught that only "happiness which comes like the red flowers of the oleander out of the bosom of the all" is true happiness, not that which is gleaned from the pain and discomfiture of others."

"All school-room competition should be abolished. The school should be a family, a fraternity, a colony of cooperating, helping, sympathizing brothers and sisters, not a camp of hot combatants bent on mutual discomfiture. Competition is not necessary, and if it were necessary, it would not be justifiable. If it is not possible to produce great intellects without crimes on character, then let us doze forever in the holy haze of mediocrity. A graceful nature is the most essential psychic possession of a living being."

"Who, that has pity, is disposed to censure a child for rebelling against the useless and absurd rumination, thru painful years, of mummified languages and fearful mathematical formulae, which have no more real bearing, and which to the average human being never will have any more real bearing, on the great, living, performing universe around him than the esoteric nonsense of the Five Kings?"

"Teach a child to love others as it loves itself; let this be the first and most impressive injunction that invades its ears; allow it never to infringe this rule in its conduct toward others, and never to associate with those who do; teach it that the highest virtue is forbearance and helpfulness; inculcate the equal rights of all to the joys of the universe; forbid all competitive indulgence as degrading and ungallant; teach it the propriety of exercising its combativeness against the tendencies of the inanimate, never against a fellow-creature; allow only those amusements which encourage kindness and the rivalry of good-doing;—and when that child grows to manhood or womanhood, and encounters the conditions of more serious life, it will encounter them, not ideally, perhaps, but in a spirit very remote from that in which it would have approached them had it come up thru conditions of incessant egoism."

"Revision of character will be a much more tangible and scientific thing when the physiology of psychology becomes more than a controverted conjecture. There has been no attempt, no methodical attempt, to amend character thru physiological and neural violence; and about all we know about the possibilities of such a surgery consists of glimpses caught on occasions of casualty. We do know, however, that neural changes appear promptly and invariably in consciousness, and that there is every reason to suspect perfect parallelism between the neural and psychic processes. This unfailing attendance and dependence of mind on physical phenomena, and the superior tangibility of matter over consciousness, assure the prophet that an accomplished and sensitized attention is the all-essential to the achievement of psychical amendment by neural and physiological alteration. In the New Age which we prevision and approach, among the marvels to amaze our clumsy contemplations will be the miracles of cerebral surgery, the physics of the humors, the science of the physiology of consciousness."

"The Universal Kinship means the kinship of all the inhabitants of the planet Earth. Whether they came into existence among the waters or among desert sands, in a hole in the earth, in the hollow of a tree, or in a palace; whether they build nests or empires; whether they swim, fly, crawl, or ambulate; and whether they realise it or not, they are all related, physically, mentally, morally—this is the thesis of this book. But since man is the most gifted and influential of animals, and since his relationship with other animals is more important and more reluctantly recognised than any other, the chief purpose of these pages is to prove and interpret the kinship, of the human species with the other species of animals."

"[T]here is a Future. And the creeds and ideals, men bow down to to-day will in time to come pass away, and new creeds and ideals will claim their allegiance. Shrines change as the generations come and go, and out of the decomposition of the old comes the new. The time will come when the sentiments of these pages will not be hailed by two or three, and ridiculed or ignored by the rest; they will represent Public Opinion and Law."

"[M]an is an animal. It was away out there on the prairies, among the green corn rows, one beautiful June morning—a long time ago it seems to me now—that this revelation really came to me. And I repeat it here, as it has grown to seem to me, for the sake of a world which is so wise in many things, but so darkened and wayward regarding this one thing. However averse to accepting it we may be on account of favourite traditions, man is an animal in the most literal and materialistic meaning of the word. Man has not a spark of so-called 'divinity' about him. In important respects he is the most highly evolved of animals; but in origin, disposition, and form he is no more 'divine' than the dog who laps his sores, the terrapin who waddles over the earth in a carapace, or the unfastidious worm who dines on the dust of his feet. Man is not the pedestalled individual pictured by his imagination—a being glittering with prerogatives, and towering apart from and above all other beings. He is a pain-shunning, pleasure-seeking, death-dreading organism, differing in particulars, but not in kind, from the pain-shunning, pleasure-seeking, death-dreading organisms below and around him. Man is neither a rock, a vegetable, nor a deity. He belongs to the same class of existences, and has been brought into existence by the same evolutional processes, as the horse, the toad that hops in his garden, the firefly that lights its twilight torch, and the bivalve that reluctantly feeds him."

"Man is a talkative and religious ape. He is an ape, but with a much greater amount of enterprise and with a greater likelihood of being found in every variety of climate. Like the anthropoid, man has a bald face and an obsolete tail. But he is distinguished from his arboreal relative by his arrogant bearing, his skilled larynx, and especially by the satisfaction he experiences in the contemplation of the image which appears when he looks in a mirror."

"The universe is an evolution. Change is as extensive as time and space. The present has come out of that which has been, and will enter into and determine that which is to be. Everything has a biography. Everything has evolved—everything—from the murmur on the lips of the speechless babe to the soul of the poet, and from the molecule to Jehovah."

"How helpless human beings are—in fact, how helpless all beings are! How hopelessly dependent we are upon the past, and how impossible it is to be really original! What the future will be depends upon what the present is, for the future will grow out of, and inherit, the present. What the present is depends upon what the past was, for the present has grown out of, and inherited, the past. And what the past was depends upon a remoter past from which it evolved, and so on. There is no end anywhere of dependence, either forward or backward. Every fact, from an idea to a sun, is a contingent link in an eternal chain."

"Kinship is universal. The orders, families, species, and races of the animal kingdom are the branches of a gigantic arbour. Every individual is a cell, every species is a tissue, and every order is an organ in the great surging, suffering, palpitating process. Man is simply one portion of the immense enterprise. He is as veritably an animal as the insect that drinks its little fill from his veins, the ox he goads, or the wild-fox that flees before his bellowings. Man is not a god, nor in any imminent danger of becoming one. He is not a celestial star-babe dropped down among mundane matters for a time and endowed with wing possibilities and the anatomy of a deity. He is a mammal of the order of primates, not so lamentable when we think of the hyena and the serpent, but an exceedingly discouraging vertebrate compared with what he ought to be. He has come up from the worm and the quadruped. His relatives dwell on the prairies and in the fields, forests, and waves. He shares the honours and partakes of the infirmities of all his kindred. He walks on his hind-limbs like the ape; he eats herbage and suckles his young like the ox; he slays his fellows and fills himself with their blood like the crocodile and the tiger; he grows old and dies, and turns to banqueting worms, like all that come from the elemental loins. He cannot exceed the winds like the hound, nor dissolve his image in the mid-day blue like the eagle. He has not the courage of the gorilla, the magnificence of the steed, nor the plaintive innocence of the ring-dove. Poor, pitiful, glory-hunting hideful! Born into a universe which he creates when he comes into it, and clinging, like all his kindred, to a clod that knows him not, he drives on in the preposterous storm of the atoms, as helpless to fashion his fate as the sleet that pelts him, and lost absolutely in the somnambulism of his own being."

"The story of Eden is a fabrication, bequeathed to us by our well-meaning but dimly-lighted ancestors. There has been no more miracle in the origin of the human species than in the origin of any other species. And there is no more miracle in the origin of a species than there is in the birth of a molecule or in the breaking of a tired wave on the beach. Man was not made in the image of the hypothetical creator of heaven and earth, but in the image of the ape. Man is not a fallen god, but a promoted reptile. The beings around him are not conveniences, but cousins. Instead of stretching away to the stars, man's pedigree slinks down into the sea. Horrible revelation! Frightful antithesis! Instead of celestial genesis and a 'fall'—long and doleful promotion. Instead of elysian gardens and romance—the slime. Instead of a god with royal nostrils miraculously animating an immortal duplicate—a little lounging cellule, too small to be seen and too senseless to distinguish between midnight and noon. But the situation is not half so horrible as it looks to be to those who see only the skin of things. Is it not better, after all, to be the honourable outcome of a straightforward evolution than the offspring of flunky-loving celestials? Are the illustrious children of the ape less glorious than the sycophants of irrational theological systems? Darwin dealt in his quiet way some malicious blows to human conceit, but he also bequeathed to a misguided world the elements of its ultimate redemption."

"The supposed psychical gulf between human and non-human beings has no more existence, outside the flamboyant imagination of man, than has the once-supposed physical gulf. It is pure fiction. The supposition is a relic of the rapidly dwindling vanity of anthropocentricism, and is perpetuated from age to age by human selfishness and conceit. It has no foundation either in science or in common-sense. Man strives to lessen his guilt by the laudation of himself and the disparagement and degradation of his victims."

"I have seen a mother mouse in a moment of peril flee from her home among the falling pieces of a cord-wood pile, and disappear under the roots of a neighbouring oak. I have seen her a little later, recovered from her initial dismay, making her way back again, clambering along among the tangled timbers, stopping now and then to look and listen, her eyes wild and anxious, and her whole little body quaking with excitement. I have seen her go among the ruins of her dwelling, take a poor little squeaking young one in her mouth, and hurry away with it to the gloomy refuge in the roots of the oak. I have watched her return again and again, each time taking in her careful teeth the tiny body of a babe, until five mouthfuls of precious pink were safely lodged within the fortress of the oak. And I could as soon believe that woman, when she saves her children from some fearful harm, is a soulless machine as think that that brave little woodmother, out there alone under the trees, snatching her darlings from the jaws of death, was a heroine without sense or feeling."

"The frail, narrow, fantastic character of human sympathy is the most mournful fact in human nature. 'Man's inhumanity to man makes countless thousands mourn,' and his inhumanity to not-men makes the planet a ball of pain and terror."

"[T]he difference in mental method between the man of learning and the ordinary man or woman is the same as the difference between mature men and children and between men generally and other animals. It is one of degree, not of kind. The philosopher, the clodhopper, and the ape, all use precisely the same methods of reasoning, differing only in exactness and in the materials of consciousness dealt with."

"We know what a lion looks like when painted by a man, but human eyes have never yet been allumined by the sardonic lineaments of a man painted by a lion. Being boiled alive in order to look well as corpses in store-windows, and having wooden pegs thrust into our muscles and left there to rot for a week or two to keep us in our agony from doing something desperate—we know what these experiences are like when they are delegated to lobsters, and we take no more serious part in them than to insure their infliction, but we are too fervent barbarians to bother our heads about what they are like from the crustacean point of view."

"Let us be honest. Honour to whom honour is due. It will not emaciate our own glory to recognise the excellence and reality of others, or to come face to face with our own frailties. We are our brother's keeper. Our brethern are they that feel. Let us universalise. Our thoughts and sympathies have been too long wingless. The Universe is our Country, and our Kindred are the Populations that Mourn. It is well—it is eminently well, for it is godlike—to send our Magnanimity to the Dusts and the Deeps, our Sunrises to the Uttermost Isles, and our Charity to the Stars."

"One of the wisest things ever said by one of the profoundest philosophers of all time was the warning to the seeker after truth to beware of the influence of the 'idols (or illusions) of the tribe' by which he meant that body of traditional prejudices which every sect, family, nation, and neighbourhood has clinging to it, and in the midst of which and at the mercy of which every human being grows up."

"To the initiated, therefore, it is not strange that we civilised folk in our conduct display so freely the phenomena of the savage. There is nothing more inevitable in the life of the convert than the haunting inclination to give way to original impulses. It is not strange that we are powerless to be as good and beautiful and true as we would like to be, that our divine efforts are our half-hearted efforts, and that the only time we get terribly in earnest and put forth really titanic energies is when we are dominated directly or indirectly by the instincts of the pack. Human aspiration is fettered by the fearful facts of human origin. It is not strange that we are continually conscious of being torn by contending tendencies, conscious of ghastly masteries, and of horrible goings on in our innermost beings. The human heart is the gladiatorial meeting-place of gods and beasts."

"Egoism is preference for self, partiality toward that part of the universe bounded by one's own skin. It may consist simply of regard for self, but with regard for self is usually associated enmity toward others. Egoism manifests itself in such qualities of mind as selfishness, cruelty, intolerance, hate, hardheartedness, savagery, rudeness, injustice, narrowness, and the like. It is the primal impulse of the living heart. Enmity is older and more universal than love. Enmity constituted the very loins from which long ago came the original miscreants of this world."

"I saw the fishes playing there; I saw all that was in the whole world round; In wood, and bower, and marsh, and mead, and field, All things which creep and fly, And put a foot to earth. All these I saw, and say to you, That nothing lives among them without hate."

"The fact that altruism has been evolved by the cooperation of individuals with each other and against others is a significant fact in the analysis and understanding of the ethical phenomena of the earth. To this fact is due the restricted and illogical character of all altruism."

"The evolution of consciousness in its social and ethical aspects consists in the evolution of the ability to make real and vivid the phenomena that are more and more distant in both space and time."

"All the barbarism is not behind us nor around us. History looks dark and discouraging to us, as we turn its terrible pages, but we would see something just as discouraging if we would look into a mirror."

"The denial by human animals of ethical relations to the rest of the animal world is a phenomenon not differing either in character or cause from the denial of ethical relations by a tribe, people, or race of human beings to the rest of the human world. The provincialism of Jews toward non-Jews, of Greeks toward non-Greeks, of Romans toward non-Romans, of Moslems toward non-Moslems, and of Caucasians toward non-Caucasians, is not one thing and the provincialism of human beings toward non-human beings another. They are all manifestations of the same thing. The fact that these various acts are performed by different individuals and upon different individuals, and are performed at different times and places, does not invalidate the essential sameness of their natures. Crimes are not classified (except by savages or their immediate derivatives) according to the similarity of those who do them or those who suffer from them, but by grouping them according to the similarity of their intrinsic qualities. All acts of provincialism consist essentially in the disinclination or inability to be universal, and they belong in reality, all of them, to the same species of conduct."

"Every being is an end. In other words, every being is to be taken into account in determining the ends of conduct. This is the only consistent outcome of the ethical process which is in course of evolution on the earth. This world was not made and presented to any particular clique for its exclusive use or enjoyment. The earth belongs, if it belongs to anybody, to the beings who inhabit it—to all of them. And when one being or set of beings sets itself up as the sole end for which the universe exists, and looks upon and acts toward others as mere means to this end, it is usurpation, nothing else and never can be anything else, it matters not by whom or upon whom the usurpation is practised."

"Deeds are right and wrong in themselves; and whether they are right or wrong, good or evil, proper or improper, whether they should be done or should not be done, depends upon their effects upon the welfare of the inhabitants of the universe."

"The partially emancipated human being who extends his moral sentiments to all the members of his own species, but denies to all other species the justice and humanity he accords to his own, is making on a larger scale the same ethical mess of it as the savage. The only consistent attitude, since Darwin established the unity of life (and the attitude we shall assume, if we ever become really civilised), is the attitude of universal gentleness and humanity."

"To take the life of an ox for his muscles, or to kill a sheep for his skin is murder, and those who do these things or cause them to be done are murderers just as actually as highwaymen are who blow off the heads of hapless wayfarers for their guineas. If these things seem untrue it is not because they are untrue, but because those to whom they seem so are unable to judge conduct from the quadrupedal point of view."

"If there were in this world beings as much more clever than Caucasians as Caucasians are more clever than cows and sheep, and these beings should regard themselves as the darlings of the gods and should attach a fictitious dignity and importance to their own lives, but should look upon Caucasians as simply so much 'beef' and 'mutton,' these bleached terrorists of the world would in the course of a few generations of experience probably become sufficiently illumined to realise that current human conceptions of cows and sheep are not only preposterous, but fiendish."

"If to do good is to generate welfare, then to cause welfare to a horse, a bird, a butterfly, or a fish, is to do good just as truly as to cause welfare to men. And if to do evil is to cause unhappiness and illfare, then to cause these things to one individual or race is evil just as certainly as to cause them to any other individual or race. And if to put one's self in the place of others, and to act toward them as one would wish them to act toward him, is the one great rule—the Golden Rule—by which men are to gauge their conduct when acting toward each other, then this is also the one great rule—the Golden Rule—by which men are to regulate their conduct toward all beings. There is no escape from these conclusions, except for the savage and the fool."

"The psychology of the exploitation of nonhuman beings by human beings is not different in kind from the psychology of any other act of exploitation. The great first cause of man's inhumanity to not-men is the same precisely as the great first cause of man's inhumanity to man—Selfishness—blind, brutal, unconscionable egoism."

"The ox, the hare, the bird, and the fish have no rights in the world in which they live other than those that are convenient for men to allow to them, because they are 'animals.' They are assumed to belong to an order of beings entirely different from that to which human beings belong. They are filled with nerves, and brains, and bloodvessels; they love life, and bleed, and struggle, and cry out when their veins are opened, just as human beings do; they have the same general form and structure of body, their bodies are composed of the same organs busied with the same functions; and they are descended from the same ancestors and have been developed in the same world through the operation of the same great laws as we ourselves have."

"We think of our acts toward non-human peoples, when we think of them at all, entirely from the human point of view. We never take the time to put ourselves in the places of our victims. We never take the trouble to get over into their world, and realise what is happening over there as a result of our doings toward them. It is so much more comfortable not to do so—so much more comfortable to be blind and deaf and insane."

"If human beings could only realise what the hare suffers, or the stag, when it is pursued by dogs, horses, and men bent on taking its life, or what the fish feels when it is thrust through and flung into suffocating gases, no one of them, not even the most recreant, could find pleasure in such work."

"If human beings could only realise what it means to live in a world and associate day after day with other beings more intelligent and powerful than themselves, and yet be regarded by these more intelligent individuals simply as merchandise to be bought and sold, or as targets to be shot at, they would hide their guilty heads in shame and horror."

"But when that is the question, when will it be? In what distant time will the Golden Dream of our prophetic hours come to this poor darkened larva of a world? Ages upon ages after our little existences have gone out, and the detritus of our wasted bodies has wandered long in the labyrinths of the sod or been sown by aimless gusts over our native hills."

"It is about as profound to suppose that the earth and its contents, and the suns, stars, and systems of space, were all made for a single species inhabitating an obscure ball located in a remote quarter of the universe as it is to suppose that the gigantic body of the elephant was made for the wisp of hair on the tip of its tail. Man is not the end, he is but an incident, of the infinite elaborations of Time and Space."

"The doctrine of organic evolution, which forever established the common genesis of all animals, sealed the doom of anthropocentricism. Whatever the inhabitants of this world were or were thought to be before the publication of 'The Origin of Species,' they never could be anything since then but a family. The doctrine of evolution is probably the most important revelation that has come to the world since the illuminations of Galileo and Copernicus. The authors of the Copernican theory enlarged and corrected human understanding by disclosing to man the comparative littleness of his world—by discovering that the earth, which had up to that time been supposed to be the centre and capital of cosmos, is in reality a satellite of the sun. This heliocentric discovery was hard on human conceit, for it was the first broad hint man had thus far received of his true dimensions. The doctrine of evolution has had, and is having, and is destined to continue to have, a similarly correcting effect on the naturally narrow conceptions of men."

"[W]hile the biology of evolution is scarcely any longer questioned, the psychology and ethics of the Darwinian revelation, though following from the same premises, and almost as inevitably, are yet to be generally realised."

"The doctrine of Universal Kinship is not a new doctrine, born from the more brilliant loins of modern understanding. It is as old almost as human philosophy. It was taught by Buddha twenty-four hundred years ago. And the teachings of this divine soul, spreading over the plains and peninsulas of Asia, have made unnumbered millions mild. It was taught also by Pythagoras and all his school of philosophers, and rigidly practised in their daily lives. Plutarch, one of the grandest characters of antiquity, wrote several essays in advocacy of it. In these essays, as well as in many passages of his writings generally, he demonstrates that he was far ahead of his contemporaries in the breadth and intensity of his moral nature, and in advance even of all except a very few of those living to-day, 2,000 years after him. Shelley among the poets of modern times, and Tolstoy in these latter days, are others among the eminent adherents of this holy cause."

"Wherever Buddhism prevails, there will be found in greater or less purity, as one of the cardinal principles of its founder, the doctrine of the sacredness of all Sentient Life."

"A central truth of the Darwinian philosophy is the unity and consanguinity of all organic life. And during the next century or two the ethical corollary of this truth is going to receive unprecedented recognition in all departments of human thought."

"All beings are ends; no creatures are means. All beings have not equal rights, neither have all men; but all have rights. The Life Process is the End—not man, nor any other animal temporarily privileged to weave a world's philosophy. Non-human beings were not made for human beings any more than human beings were made for non-human beings. Just as the sidereal spheres were once supposed by the childish mind of man to be unsubstantial satellites of the earth, but are known by man's riper understanding to be worlds with missions and materialities of their own, and of such magnitude and number as to render terrestrial insignificance frightful, so the billions that dwell in the seas, fields, and atmospheres of the earth were in like manner imagined by the illiterate children of the race to be the mere trinkets of men, but are now known by all who can interpret the new revelation to be beings with substantially the same origin, the same natures, structures, and occupations, and the same general rights to life and happiness, as we ourselves."

"In their phenomena of life the inhabitants of the earth display endless variety. They swim in the waters, soar in the skies, squeeze among the rocks, clamber among the trees, scamper over the plains, and glide among the grounds and grasses. Some are born for a summer, some for a century, and some flutter their little lives out in a day. They are black, white, blue, golden, all the colours of the spectrum. Some are wise and some are simple; some are large and some are microscopic; some live in castles and some in bluebells; some roam over continents and seas, and some doze their little day-dream away on a single dancing leaf. But they are all the children of a commion mother and the co-tenants of a common world. Why they are here in this world rather than some place else; why the world in which they find themselves is so full of the undesirable; and whether it would not have been better if the ball on which they ride and riot had been in the beginning sterilised, are problems too deep and baffling for the most of them. But since they are here, and since they are too proud or too superstitious to die, and are surrounded by such cold and wolfish immensities, what would seem more proper than for them to be kind to each other, and helpful, and dwell together as loving and forbearing members of One Great Family?"

"Act toward others as you would act toward a part of your own self."

"Look upon and treat others as you do your own hands, your own eyes, your very heart and soul—with infinite care and compassion—as suffering and enjoying members of the same Great Being with yourself. This is the spirit of the ideal universe—the spirit of your own being. It is this alone that can redeem this world, and give to it the peace and harmony for which it longs."

"Let us be true to our ideals, true to the spirit of Universal Compassion—whether we walk with the lone worm wandering in the twilight of consciousness, the feathered forms of the fields and forests, the kine of the meadows, the simple savage on the banks of the gladed river, the political blanks whom men call wives, or the outcasts of human industry."

"Oh this poor world, this poor, suffering, ignorant, fear-filled world! How can men be blind or deranged enough to think it is a good world? How can they be cold and satanic enough to be unmoved by the groans and anguish, the writhing and tears, that come up from its unparalleled afflictions?"

"[T]he world is growing better. And in the Future—in the long, long ages to come—! The Same spirit of sympathy and fraternity that broke the black man's manacles and is to-day melting the white woman's chains will to-morrow emancipate the working man and the ox; and, as the ages bloom and the great wheels of the centuries grind on, the same spirit shall banish Selfishness from the earth, and convert the planet finally into one unbroken and unparalleled spectacle of , , and ."

"The most hopeless chains are those of which we are unconscious. The darkest slavery is that which binds the human brain."

"New ideas make their way into the world by generations of elbowing. They make themselves known to the eminences first, and from these upper places they spread laboriously to the lowlands. One can hardly help thinking, as he looks back over the evolution of human thought and sees the persecution and blindness through which the race has made its way, that very few human beings possess as adults that degree of sagacity that ought rightfully to have accompanied them into the world."

"The inhabitants of the earth are bound to each other by the ties and obligations of a common kinship. Man is simply one of a series of sentients, differing in degree, but not in kind, from the beings below, above, and around him."

"The Great Law——is a law not applicable to Aryans only, but to all men; and not to men only, but to all beings. There is the same obligation to act toward a German, a Japanese, or a Filipino, as one acts toward a part of his own organism, as there is to act in this way toward Americans or Englishmen; and, furthermore, there is the same reason for acting in this manner toward horses, cats, dogs, birds, fishes, and insects, as there is in acting so toward men."

"The philosophies of this world have all been framed by, and from the standpoint of, a single species, and they are still managed and maintained in the interests of this species."

"The ideal conception of social obligation is bigger than family and friends, bigger than the city and State in which one happens to be born and raised, bigger than species, bigger even than the particular world of which one is a tenant. There are no aliens anywhere, not even in hell, to the being who is as big morally as he ought to be—only brothers. The universal heart goes out in tenderness beyond all boundaries of form and colour and architecture and accident of birth—into every place where quivers a living soul. The Great Law is for the healing and consolation of all. Moral obligation is as extensive as the power to feel."

"The thesis of the New Ethics is the ethical corollary of the doctrine of evolution. It is simply the expansion of ethics to suit the biological revelations of Charles Darwin. The present ethical conception is based on the pre-Darwinian belief that all other species of animals and all worlds were produced for the exclusive benefit of the human species. It is anthropocentric. It originated among primitive peoples. It has come all the way down through the centuries, not because of its beauty or its fitness for immortality among ideas, but because of the excellent opportunities each generation has had of inoculating each succeeding generation with anything it has had a mind to."

"But you are not overlooked by yourself, are you? nor by the other flies that wheel with you in your mazy circlings? I know how precious you are to yourself, though you cannot tell me in words, by the interest you take in yourself and the anxiety you have for your life. I know you are the most real and important being in the world—the centre of this universe, where we are all, like you, pulling and hauling for importance."

"I feel like saying over and over and over, what I have said many times before, that we do not know the world of living, longing, suffering, enjoying life in the midst of which we have evolved. The inhabitants of our own fields and dooryards are strangers to us. We are so little, and proud, and selfish, we never think it worth while to stop and look into their faces and get acquainted with them. It never occurs to us what a great favour it would be to them if we would actually get over into their places occasionally and realise what tragedies are constantly being enacted in their lives as a result of our insensate natures. We treat them with no consideration or respect because we have no understanding of them; and we do not understand them because we do not care anything at all about the matter. We are too busy tossing bouquets at ourselves to have much time or thought left for anybody else. We have grown up in the belief that all those who have a different shape from what we have were intended, not for life and happiness and immortality, as we were, but for death and wretchedness and chymification, and we are too dull-minded and selfish to make any change now."

"They preach that it is the ideal relation of associated beings for each to act toward the others in the way in which he himself would like to have others act toward him. This ideal of social rectitude was discovered two or three thousand years ago, and has been taught by the sages of the species ever since. But in the application of this rule human beings restrict it hypocritically to the members of their own species. No non-human is innocent enough, or is sufficiently sensitive, intelligent, or beautiful, to be exempt from the most frightful wrongs, if by these wrongs human comfort, curiosity, or pastime are in any way whatever catered to."

"Our own happiness, and that of our species, are assumed to be so pre-eminent that we sacrifice without hesitancy the most sacred interests of others, in order that our own may be carefully provided for."

"Look at the scenes to be met with in our great cities! They are sufficient to horrify any being susceptible enough to the sufferings of others to be rated as one-fifth civilized. An army of butchers standing in blood ankle-deep and plunging great knives into writhing, shrieking living beings; helpless swine swinging by their hinders with their blood gushing from their slashed jugulars; unsuspecting oxen with trustful eyes looking up at the deadly pole-ax, and a moment later lying aquiver under its relentless thud; an atmosphere in perpetual churn with the groans and screams of the dying; streets thronged with unprocessioned funerals; dead bodies dangling from sale hooks or sprawling on chopping blocks; men and women going about praying and preaching, and sitting down two or three times a day and pouncing on the uncoffined remains of some poor creature cut down for them by the callous hands of hired cutthroats—such are the sights in all our streets and stockyards, and such are the crimes inflicted day after day by Christian cannibals on the defenseless dumb ones of this world."

"Oh this killing, killing, killing—this awful, never-stopping, never-ending, world-wide butchery! What a world! 'Ideal'?—and 'perfect'?—and 'all-wise'? Certainly—to tigers, and highwaymen, and people who are sound asleep; but to everybody else it is simply monstrous."

"A being who can look without weeping on the heart-rending facts that fill the cities of our so-called civilisation has a psychology granitic enough to gaze unmoved on a hellful of roasting souls."

"Men and women who hold shares in the responsibility for the common crimes of our civilisation would do better to stop giving money for missionaries and begin on themselves; for they commit every day of their lives greater crimes and more of them than the so-called 'heathens' they are trying to 'convert' ever dream of. The gods pity this world if we have got to go on for ever as we have in the past—a globeful of lip-virtuous felons!"

"The question that arises in the mind of the ordinary man when a change in the arrangements of the world is suggested to him is not what will be the effect of the change on the universe, but what will be its effect on him—on that remarkable atom of the universe so zealously partitioned off from the rest by his own skin."

"Man has been so long accustomed to the undisputed privilege of spoliation, and has so long and so brilliantly imagined himself to be all there is in the world, that a proposition denying this privilege, however fair the proposition may be from an impartial point of view, is promptly classified as the allegation of a zany, and is supposed to be conclusively disposed of when it is shown to be capable of interfering with human convenience or pleasure."

"Why should we think so everlastingly of the effects of our crimes on ourselves? Why should we not lavish an occasional thought on our victims? Because we are partial instead of impartial; because we are narrow and selfish in our feelings and understanding instead of broad and altruistic; because we are a lot of fervid barbarians without any realisation of our true dimensions, and revelling in the unchallenged conceit that we are the whole thing in this world."

"Nearly every act of conduct has at least two distinct sides or aspects, depending on the point of view from which the act is inspected. If an act affects its author only, then it is to be looked at and judged from his standpoint alone. Whether it is good or bad, proper or improper, depends upon its effects, immediate and remote, which it has on him. But not many acts are of this kind : we are so closely and in so many ways related to each other. Nearly always there are, somewhere in space or time, one or more other interests that are affected by an act in addition to the author's interest, and this implies that there are one or more other points of view from which the act may be judged."

"The beings of this world have been evolved. They have all been formed according to the same general plan, and filled with similar susceptibilities. No being or set of beings is so distinctive, or special, or so pre-eminently important, as to be entitled, according to any impartial system of ethics, to consider its own convenience and welfare to the exclusion of the convenience and welfare of every one else. The highwayman may plead in extenuation of his crimes that they are short cuts to prosperity which he cannot very well get along without; but the wayfarer, however lowly or peculiar, would certainly have the right to reply, in any locality outside a community of highway-men, that these things are to him short cuts to ruin which he cannot very well get along with."

"Every crime almost is a good thing, looked at from the exclusive standpoint of the criminal. If it were not so, it would never be committed. But from the standpoint of the one on whom the crime falls it is likely to be a very different thing—how different depends on the degree of diversity of the interests involved. The only rational method of judging conduct, and the only method that should ever be employed by beings pretending to be logical or civilised, is to balance the effects which the act on trial has on the different interests involved, and then render a verdict from the standpoint of this balance, which is the standpoint of the universe."

"Oh, this primitive, just-born, brutal ball! How long—oh! how long—how many suffering centuries and centuries, before the simple laws of social well-being, which men have at such expense worked out for themselves, will extend their benedictions consistently over the pain-plagued races of universal life?"

"If justice is such a precious and necessary thing to men, is it not reasonable to suppose that it would be highly acceptable to other like constituted beings? One of the peculiarities that has always characterised men's pursuit of justice has been the ferocity with which each class of human beings have contended that things should be levelled down as far as themselves, and the corresponding complacency with which they have allowed the process to stop there. Our fortitude in enduring misery is never so great, never so triumphant and serene, never rises to those supreme heights where the soul seems to assume complete sovereignty over sense, as when that misery falls on others."

"The horse, the mule, the camel, and the ox have pretty nearly made man what he is. They have contributed to human welfare and achievement to an extent that can never be estimated. They are the bone and sinew of civilization—the plodding, faithful, indispensable allies of man in almost everything he undertakes, whether of war or peace, pomp or pleasure."

"Civilization is not exclusively a human thing. It is a joint product — ^the result of the combined labors and sacrifices of many races of mammals and birds. And no one of these races has the right to take more than its share of the blessings of civilization nor to shift upon others more than their portion of life's ills."

"I wish I could say something that would move you — something that would make you miserable the rest of your days in pity for these poor, helpless, doomed things—something that would make you feel in some measure the pitiable lot, the awful, needless sufferings, of these silent martyrs of our civilization."

"Can you realize what it means to be in life-long subjection to a being who has almost no thought or care for you and no understanding of your real nature and sufferings—to be alive and sensitive and filled with desires, and yet treated always as if you were a mere inanimate lump—to be even without the power to plead for compassion, and yet be in such utter bondage as to be at the absolute mercy of every brutal whim of your overling?"

"Man treats those co-operating with him in the labor of life as mere means to his own selfish purposes. He feeds and shelters them for the same reason that the capitalist feeds and shelters the poor human beings who serve him—simply to make them last as long as possible. There is no equity in the matter—no brotherhood—no thought of the Golden Rule. They are to him simply lemons—things to be squeezed, nothing more. And when he has extracted from them every benefit he is able to extract, he casts them out, as the money-hog does his worn-out workmen, to rot."

"This is the ideal: Man takes these races from the plains, where they are exposed to hunger and thirst and cold, harassed by enemies, and victimized by their own child-like intelligence. He associates them with himself. He gives them security, shelter, regular food, intellectual surroundings, and a home. They give to him in return the benefits of their superior strength and speed, bearing man and his burdens, wielding his great machines for him, and supplementing in a thousand ways the inadequate powers of their mentor."

"In the ideal state, man treats the races of beings affiliated with him, not as objects of pillage, but as beings with rights and feelings and capabilities of happiness and misery, like himself."

"In short, man, when he acts ideally, treats these beings at all times as associates, not as slaves or machines, as his best friends and most faithful and valuable allies."

"The Great Law of Love—the abstaining from that which we do not like when done to ourselves—Reciprocity—is the only relation to exist among associated beings of any kind."

"Oh, men! You who are struggling and longing for that which is denied you and that which belongs to you—the right to live, to be free, and to enjoy your legitimate share of the only world you have access to—will you not open your hearts to this plea—this plea for beings whose lot, like yours, is a bitter one, and whose miseries spring from the same cruel sources as your own miseries? You know what it is to be despoiled, to be stung by cruel overlings, to be misunderstood, to tug and sweat day after day until your poor goaded bodies are ready to drop from weariness. You know what it means to be bossed and held up and walked on, to be insulted and despised by the very beings who rob you, to have the last drops wrung from your ravished lives by the brutal hands of pompous usurpers. Will you be indifferent to granting to others those blessings which you know from your own sad and empty existences are all that make life really worth living? Shake off your own chains! Be free! Take your inalienable rights! Is this not your world as much as anybody's? Be men, not doormats! Light the red hell of revolution, if need be! For what is life if it is but the accursed privilege of wearing yourselves out in the service of cannibals, of man-eating millionaires, of monsters who eat you up alive, you and your wives and children? But don't forget to grant to your poor broken co-sufferers in harness the same blessed measure you claim for yourselves."

"Suppose we human beings were hunted with traps by a race of giants loo feet high, very ingenious, and absolutely without conscience so far as their treatment of us was concerned. Suppose that, in spite of all our vigilance, we were continually falling into these traps, which were hidden all about us, and compelled in order to escape to eat off our own arms or legs. Suppose that even then one out of every five of us was so ill-starred as to be caught a second time, and ended up, after hours or days of unspeakable agony, by having his head smashed into a jelly by a big club. Suppose we were absolutely helpless in the matter, and that our victimisers had no higher purpose in inflicting these fiendish outrages than to get a scalp or a jawbone to dangle about their demoniacal necks. Suppose, finally, in order to complete the analogy, that these people imagined themselves to be highly civilised and enlightened. What sort of an opinion do you think we would have in the course of ages as to the real character of these people and of their fitness to be the models and superintendents of a planet?"

"Cotton is to-day by far the most important textile used by mankind, and wool is next. And we may expect that this sartorial reform, already so far advanced, will go on, and that the more enlightened generations of the future, for both moral and economic reasons, will clothe themselves entirely in fabrics of bloodless origin."

"Furs just as warm and beautiful as murderous sealskin may be made of plush; and vegetal silk as fine and lustrous as ever was spun by the oak-eating babes of Polyphemus can be made of wood. Vegetal leather has been manufactured in London with the polish and durability of calfskin. And when the demand becomes strong enough to turn human attention profitably to the task, foot-wear just as comely and lasting, and more sanitary and comfortable, will be made at even less cost from plant products."

"[T]he belief that the bodies of other beings take a necessary part in human alimentation is more than a tradition: it is a convenience. For if human beings can hold on to the feeling that the flesh and blood of their fellows are in some way necessary to them, they are comparatively immune from those disturbances which the most cowed conscience is at times disposed to stir up."

"From the standpoint of economy alone, the diet of the fields and orchards ought to appeal successfully to every one possessed of undoubted sanity. One acre devoted to wheat will support ten times as many men as one devoted to grazing. If men would take the beautiful products of the soil fresh from Nature's hand, instead of sitting down and devouring, in the form of the accumulated residuum or ruminants^ an acre at a meal, the problems o human poverty and over-population would be immensely simplified."

"[S]ince vegetal fat is identical chemically with animal fat, and vegetal protein with animal protein, since these substances are found abundantly in non-flesh products, and since the only other food substances used by man (starch and sugar) are not found except in plants and plant products, it may be asserted positively that from the standpoint of food-supply there is no reason why man should prey when he eats. The plant world contains all of the compounds necessary for human alimentation, it contains them abundantly, it contains them in forms of the highest delicacy and the greatest variety and economy, and it contains them in a much more prime condition than they are found in the diseased tissues of our mistreated servants."

"The carnivorous life is denounced by the tenderer and more enlightened elements of mankind, and so those under indictment begin to rake and scrape to see what they can turn up in vindication of their beloved and imperilled rapacities. They find, happily, that Nature is 'red in tooth and claw,' that man has 'canine teeth,' and that human beings are without the five stomachs of the ruminantia. Of course, man is a carnivorous animal; couldn't be anything else if he wanted to be; would probably peter out if he attempted it; and it is not necessary to try to be anything else, anyway, if he could be, for he is in harmony with the all-wise and perfectly lovely regime of bloody Nature already. Mighty slim pegs on which to suspend a life of crime, considering that their substance is purely imaginary! But sufficient for those who have made up their minds beforehand to be satisfied with whatever there is."

"When one sees, the variety and abundance of beautiful and bloodless fruits that gorge the markets of civilisation and considers the amount of art available for cooking and compounding this abundance, and considers, too, what might be still further accomplished in the production and preparation of foods by scientific attention to the matter, it seems so strange, so sad, and so frightful, that man, elected by the accidents of evolution to be the model and schoolmaster of the world, and adapted so signally to a guiltless diet, should continue to perpetrate in the daylight of the twentieth century the barbarous, blood-sucking atrocities of the reptile."

"A carnivorous animal is not an ideal animal, and never can be. The life of a carnivorous animal is a perpetual onslaught. Every meal is a murder. Eating is not the harmless activity it is to one who sits down to fruit and grains. The carnivore must kill somebody, or have somebody else do it for him, in order to eat. It cannot be otherwise. And an animal whose life is one unbroken succession of such necessities, whose stomach is the grave of hundreds and thousands, and even of tens of thousands, of his fellow-beings, may be meritorious in other respects — may preach the Golden Rule, decry war, give money to the missionary, and rail at the rich — but so long as he continues to fill himself every few hours with the blood and vitals of others, he is not only not an ideal animal, but has in reality no just claims on life. Flesh is a painful form of nutrition for any organism, but it is especially so for man, because it is unnecessary, and because man makes so many pretensions and occupies a position in the world of such exceptional responsibility."

"Flesh foods are coming to be recognised more and more by physicians, teachers, writers, and progressive and scientific people generally, as being not only unnecessary and immoral, but as actually inhibitory of the highest efficiency and well-being in man himself. The meat fetish is nothing but an idol, a delusion pure and simple, which has been foisted upon us, like so many other delusions, by tradition, and the time is not far distant when it will be recognised as such by all who really think."

"No being will do his most luminous and exalted thinking with his stomach a morgue."

"The question is not. Shall man be master of the earth? but. What sort of a master shall he be? Shall he be cruel and selfish, bigoted and imperialistic, thinking only of himself and sacrificing the interests of others to his own heartless purposes? or shall he be the responsible administrator of the universe, presiding over the affairs of the earth honourably and equitably, with a mind single to the good of all? Shall he be a savage despot or a schoolmaster? a feared and hated monster, or a wise, patient, and affectionate father? Since he has become the manager of the planet, shall he manage it as he would wish it to be managed if he were a subordinate and some other race had succeeded to the superintendency, or shall he cut loose from all moral obligations, ignore the promptings of his better self, and run things absolutely in the interest of himself? Which shall it be—the great law of love or the savage law of might?"

"Many races, owing to the manner in which life has been evolved, are by nature criminal, just like a lot of individual men and women. Their existence is a continual menace to the peace and well-being of the world. The fullness of their lives is dependent upon the emptiness and destruction of others. The mosquito and the tiger, the rattle-snake and the 'sportsman,' are criminals of this kind. The same thing is true of predatory animals generally."

"The function of punishment is to do good, to improve the universe, to add to the sum total of happiness. And punishment which does not do this is not justified. It is a crime in itself. The penal acts of society should be judged just as other acts of conduct are judged—by their utilities."

"The great trouble is that individuals and races in their treatment of each other are not guided by the same high standards of impartiality as an individual organism in dealing with his own organs and parts. Life is not one. It lacks unity of feeling and purpose. And as long as it lacks this oneness it will lack justice."

"Men are not zoophilists (being-lovers). Not many of them are philanthropists (man-lovers). They are barbarians. And the wrongs inflicted by them on non-human beings are for the most part inflicted simply because they feel like it. Human nature is so constructed that men get pleasure out of doing the most monstrous deeds. It is worse than this. Human nature is so constructed that it contains elements which demand exercise, demand motor expression, and in whose expression the most lamentable and appalling effects are produced."

"If man acted unkindly toward non-human beings only when he had to do so in order to avoid harm to himself—if he were as economical in his injuries to others as he would be if he had to endure them himself—the violence which to-day marks his dominion of the planet would be reduced to a mere vestige of what it is."

"It is impossible for me to express my loathing and horror of the practice men have of killing things for pastime so-called 'hunting,' or 'sport. No one but a barbarian can engage in such pursuits, or can look upon them or know of them without pain and indignation. It makes me want to fight and cry whenever I think of them. And when I see men engaged in such execrable activities (the crippling, killing, and terrifying of whole communities of innocent and happy beings, shooting them down in cold blood, and with hellish enthusiasm), my feeling is that I must stop them at all hazards. And there have been times, when I have come upon men engaged in these fiendish doings, when I would have shot them down if I had been armed, the enormity of their crimes has come over me with such vividness and power."

"Vacation days may be much more beautifully spent communing with the transcendent spirit of Nature than in the butchery and terrorisation of her simple-hearted children."

"Man is not advised to sit down and fold his hands and roll his eyes piously toward the traditional source of good, and allow himself to be eaten up by tigers and ticks. And no one who reads honestly what has gone before can come to any such conclusion. Anything can be misrepresented if the one who attempts it is ingenious and determined enough. It is recognised that this is not an ideal world, and that it is impossible for any being to act among the evil as he would be able to act among the good. It is simply insisted that man shall ignore the urgings of his lower nature and do the best he can in the circumstances. Men do not and cannot act ideally toward their fellow-men, but they think they act nobly when they do the best they can. And, oh, if man would only try to be just to his fellow-races, what a different world he could make of it! If one is disposed to be wayward, it is astonishing what an array of excuses even the simpleton can scrape up in defence of himself. But if one is resolved on that higher life, ever held up to us by the better elements of our nature, it is also surprising how successful one can be, even among adverse conditions."

"Nature is the universe, including ourselves. And are we not all the time tinkering at the universe, especially the garden patch that is next to us—the earth? Every time we dig a ditch or plant a field, dam a river or build a town, form a government or gut a mountain, slay a forest or form a new resolution, or do anything else almost, do we not change and reform Nature, make it over again and make it more acceptable than it was before? Have we not been working hard for thousands of years, and do our poor hearts not almost faint sometimes when we think how far, far away the millennium still is after all our efforts, and how long our little graves will have been forgotten when that blessed time gets here?"

"Take the donkey. The donkey brays. But wouldn't it have been more satisfactory to all those who have ears to hear and sensoriums to look after if the donkey had been provided with a laryngeal apparatus that would enable it to express the overflow of its yearnings in song? Would it have been better or would it have been worse if the liver-fluke had been left out of the world—that parasitic flat-worm residing in the bile-sac of the sheep, and causing sometimes as many as 3,000,000 sheep to perish miserably in a year in Great Britain alone? Couldn't we get along without tapeworms, and rattlesnakes, and fleas, and the appetite for alcohol? How about weeds, and diseases, and slush, and microbes, and famines, and fogs, and floods, and hurricanes, and earthquakes, and mosquitoes, and dust, and fools, and near-fools, and death?"

"Of all the silly notions foisted upon us by a know-nothing past, the notion that Nature is immaculate and ideal, perfect and all-wise, certainly takes the cake for downright absurdity. Men attempt to whitewash every old barbarity almost by appealing to what they call 'Nature,' as if whatever Nature is or does is all right, whether it is or not. Whenever these individuals get into a tight place in a discussion, or feel that they would like to allow their not very athletic reasoning faculties a rest, away they go to Nature (or the Bible); then everything is settled so far as they are concerned. They can always find something in the infinite diversity of Nature to suit every case especially if they have a knack for ignoring: essentials and are handy in the use of allegory."

"[W]e are a part of Nature, we human beings, just as truly a part of the universe of things as the insect or the sea. And are we not as much entitled to be considered in the selection of a model as the part 'red in tooth and claw'? At the feet of the tiger is a good place to study the dentition of the cat family, but it is a poor place to learn ethics."

"In the ideal universe the life and happiness of no being are contingent on the suffering and death of any other, and the fact that in this world of ours life and happiness have been and are to-day so commonly maintained by the infliction of misery and death by some beings on others is the most painful fact that ever entered an enlightened mind."

"The defect in this argument is that it assumes that the basis of ethics is life, whereas ethics is concerned, not with life, but with consciousness. The question ever asked by ethics is not, Does the thing live? but. Does it feel? It is impossible to do right and wrong to that which is incapable of sentient experience. Ethics arises with consciousness and is coextensive with it. We have no ethical relation to the clod, the molecule, or the scale sloughed off from our skin on the back of our hand, because the clod, the molecule, and the scale have no feeling, no soul, no anything rendering them capable of being affected by us. And the same thing is true of the cabbage, and the onion, and of plants generally. The fact that a thing is an organism, that it has organisation, has in itself no more ethical significance than the fact that it has symmetry, or redness, or weight."

"The world we inhabit is not an ideal world, except to the ninny. It is not such a world as we would pick out if we were choosing, unless the assortment from which we were to make the selection were a pretty hard batch. It is so full of inconveniences in the first place—so much so that it seems sometimes that it must have been whittled out in some idle hour, without any idea that it would ever be used for anything, and then, when organic beings came into existence, it was given to them as a place to grow up and fight it out in, because there wasn't any other place for them to go. Then, again, it is inhabited by a lot of species that have acquired their natures through an apprenticeship of crime and militancy extending bade millions of years into the past."

"Socialism is inevitable. It is right. It is in the line of least resistance. It is on the way to the highlands—on the way to Real Civilisation, not the starched, hypocritical, supposititious, so-called kind palmed off by pietists and pickpockets, such as we are called upon to contemplate and endure around us to-day, but a civilisation based on the shining and imperishable foundations of Brotherhood and Mutual Love."

"No man has a right to a million dollars. If so where did he get the right? Not from Nature nor reason, but from man-made legislatures—from the same immaculate source from which he got the right a little while ago to cut the blood out of the backs of poor helpless Africans with hippopotamus whips. No man has a right to monopolise the world to the extent of a million dollars. It is more than one man's share—much more. We are brothers. The world belongs to all of us, not to any one class. A million dollars in one hand means over-appropriation—plunder, too often scaped with fiendish unconcern from the bleeding palms of the poor. Every millionaire or multi-millionaire that wallows in golden mud-puddles compels hundreds of other men to go through life deprived of their birthright. I would be ashamed to be rich, and I would be ashamed to know that I had my share of the world and the shares of hundreds or thousands of my fellow-men besides. If there is one thing that ought to be plain, even to simpletons, it is the fact that the privilege of being born carries with it the right to an inalienable equity in the world in which we at birth find ourselves. It is not true, however prevalently it may be practised, that men acquire the right to own and hold and use the earth, and to exclude others from its use, by being born with the power or opportunity to get possession of it."

"It ought to be perfectly clear by this time that the popularity and unpopularity of propositions in no way coincide with their truth and falsity. It makes no difference how true a proposition may be or how unreservedly it may finally be accepted by mankind, there is always a period in its early life when it is stoned and misunderstood. It has been so throughout the ages of the past; it is true to-day; and it will continue to be true as long as disparities in heroism and originality exist among men."

"There are not ten men on the continent of America at this moment who will not, two hundred years from now, be considered as 'back numbers.'"

"It seems sometimes that I can almost see the shining spires of that Celestial Civilisation that man is to build in the ages to come on this earth—that Civilisation that will jewel the land masses of this planet in that sublime time when Science has wrought the miracles of a million years, and Man, no longer the savage he now is, breathes and to every being that feels."

"We know more about human heredity to-day than we did loo years ago. Human nature is not an unstained page. We come into the world with more than blank minds and helpless bodies. We come bringing with us machines, natures, which must be radically changed if we ever become more than mere fractions of men and women. Nearly all the woes of the world arise either from ignorance of the ways we should go or from hereditary waywardnesses which we bring into the world with us. It is as truly the function of the school to correct these inherent defects in our acting machinery and to put sign-boards in the mind telling which ways to go and which ways to avoid as it is to tutor the understanding or guide the growing body."

"If it could be brought about that all the billions of beings who inhabit this sphere would refrain from all acts which would in any way mar the happiness of others, that moment the earth would be transformed. We have thousands of theories as to how to make the world better, and we struggle day and night to understand and control the great natural forces about us; but if we could only get inside of ourselves once and set ourselves to working right, the biggest step toward the Millennium would be taken."

"Human institutions are inventions. They are devices to aid in the promotion of human welfare. They should be judged by the same standards of utility as agricultural implements and everything else. Whenever they can be made over to advantage, they should be made over. And whenever they can be rendered useless by something better to take their place, they should be sent without sighs or lamentations to the junkpile. Nothing is too sacred to he improved."

"Health is the universe to one who is without it. It is the foundation of all human values. Yet we grow up in utter ignorance of its laws. How often we hear the lament at forty, "If I had only known at fourteen what I know now, I never would have had to suffer what I am suffering." We toil over the axioms of Euclid, and the idioms of deceased languages, and strain after dates and the names of capitals and the idiocies of orthography, as if our very lives depended upon them. But we give hardly a single serious thought to those conditions of physical well-being on which the whole universe rests."

"Ethical culture should do for human character what physical culture should do for the body. It should produce a race of kind, honest, courageous, public-spirited, and justice-loving men and women. It is all so perfectly plain. Men are moral invalids. They come into the world bearing the curse of their animal origin. They are unfit for a life of love and co-operation. The defects of human character are as well known and as well understood as the defects of the human body. They are the cause of more unhappiness to mankind than any other one thing. They can be corrected by the application of the same remedies that have proved so efficacious in the case of mental and physical defects. The school should be the mental, physical, and moral infirmary of society."

"Man is but a single sector in the great circle of sentient life. The human species is one among a million or two of species inhabiting the earth. The beings below and around us have had the same origin as we have. They have the same general architecture of both body and mind, and are footballed by the same antithetical impulses of pleasure and pain. Whatever the beings of this world have been in the past, they can never again be anything but a family. Universal ethics is a corollary of universal kinship. Moral obligation is as boundless as feeling."

"These wider relations and obligations implied by evolution should be included in every program designed for the amelioration of the world. To ignore them is to classify ourselves as incompetents. No one but an inferior can any longer maintain that kindness, justice, sympathy, love, honesty, humanity, and charity are not as good for dogs, horses, and fishes as they are for men; or that cruelty, hatred, and inhumanity are not he same damning things wherever they fall on living souls."

"The inhabitants of the earth are all alike in one particular—they are all striving to experience pleasure and to avoid pain. Early in the evolution of living beings, these two opposite forms of experience were hit upon as the determinants of conduct; and the plan worked so well that it has been continued ever since. It is an excellent scheme in a world where simple survival is the main thing. It promotes earnestness. But it is inconvenient, to say the least. And it ought to be changed if there could ever be found a way to do it."

"The inextricable way pleasure and pain are mixed up with each other in this world is a mournful fact to beings who are all the time striving for pleasure alone. In the ideal world there is no pain, no misery. There is nothing but happiness. But in our world pain seems to have been the original feeling, the first one to appear in the evolution of sentiency. Pleasure is a sort of after-thought, a secondary attribute of consciousness which developed later as an aid to pain in keeping living beings straight. Pain is a whip, a penalty. Pleasure is a reward or bribe. Pain is a curse. We are all the time trying to minimize and escape it. In an ideal world the inhabitants never have any impulses that drive them to improper acts. All their impulses are good. Every act is proper and right. Ideal beings need only to live and act in order to be happy. We are not ideal beings. Our world happens to be one affording almost unlimited opportunities for improvement."

"Those things, thoughts, beings, acts, and instincts which help us to the pleasurable experiences of life we call good, and those which deprive us of pleasure or which bring upon us painful experiences we call bad. This is the supreme standard—Utility. Is the thing, thought, being, act, or impulse useful? Does it lead directly or indirectly to happiness and well-being? If it does, it is right, proper, and good. If it does not, it is wrong, improper, and bad."

"The well being of others is on an average as important as our own, and should as a general thing be appraised at the same value. If a certain amount of happiness is scheduled to fall to the lot of the earth, it makes absolutely no difference whether it falls on me, or on you, or on somebody a thousand miles away. It would serve the ends of absolute ethics quite as well if it fell on an insect or a horse as if it fell on a man. The only important thing from the standpoint of universal good is that the pleasure be experienced. It is not important what particular individual or species is the beneficiary. It might even go to another world, and be just as satisfactory to a universal well-wisher, who looked at Cosmos from the serene altitudes of pure reason, without any prejudices whatever one way or another in the matter. This is the ideal. It is a long, long way from our natures. But only in so far as we approximate this ideal do we rise above those imperfections of our being which have been ground out by the methods that have operated in the development of life on earth."

"The end of conduct is not the happiness and welfare of oneself, or of one's family, or one's town, or one's country, or even of one's race, but the welfare and happiness of all beings, including oneself, the welfare of the world, of the universe, including the generations to come as well as the beings of the present."

"Ethics is the most vital and important of all sciences. It has both its theoretical and applied aspects. Its mission is nothing less than the establishment of harmony among the inhabitants of the earth and the transformation of world-wide contention into peace and happiness."

"Act toward others as you would act toward a part of your own self is, it seems to me, the plainest and truest and the most comprehensive and useful rule of conduct ever formulated on this earth. It is the expression of balanced egoism and altruism. It is the soul of sympathy and oneness. It may be called the Law of the Larger Self. It is the extension of the regard which we have for ourselves to those below, above, and around us. It is simply the law of the individual organism widened to apply to the Sentient Organism. It is the message which is destined in time to come to redeem this world from the primal curse of selfishness. It is the dream which has been dreamed by the great teachers of the past independently of each other, merely by observing the actions of men and thinking what rule if followed would cure the wrongs and sufferings of this world."

"We are all One. There are no "others." There is only One. That One is The Sentient World. The Self includes all that feels. "Others," so-called, have come from the same great womb as we have, have grown up in the same world conditions, and been freighted with like susceptibilities. Each of us is a cell in the gigantic Organism of Life. The parts come and go, but the Great Being is immortal."

"The Law of the Larger Self means Universal Mutualism. It means a widening and promotion of the ambitions. It means a transfer of emphasis from a Part to the Whole. Instead of striving for the happiness and well-being of a Fraction, we strive for the happiness and well-being of All."

"The ignorance of similarity is still more manifest in man's relations to the non-human inhabitants of the earth. These beings are worse than foreigners. They are mere "animals." And down to comparatively recent times they were supposed by everybody to have come upon the earth in an entirely different way, and for an entirely different purpose, from man. They were supposed to be mere machines, without any endowments of feeling or intelligence, which were placed here on earth by the universal architect to serve as conveniences for his masterpiece and favourite. Many of these non-human beings are so remote from human beings in language, appearance, interests, and ways of life, as to be nothing but "wild animals." These "wild things" have, of course, no rights whatever in the eyes of men."

"[M]an also was once a wild animal. And it is impossible to understand the things men do—many of them are so horrible and idiotic—unless we take into account the fact that this agricultural and town-building being whom we see when we look in a mirror was once a literal beast of the field, clothed in natural hair, without mercy, modesty, matrimony, or religion, living on roots, fruits, honey, and birds' eggs, and contending doubtfully with other animals about him for life."

"Civilisation is not an appeal to nature. It is a revolt against nature—against nature as it has been represented in man in the past. It is supernatural. Civilization is an attempt to subordinate and control those primitive impulses which have reigned in human nature in the less gracious and less rational times gone by—impulses which we have ourselves to-day to a considerable extent inherited."

"In a sense—in the truest sense, indeed—everything that exists is natural. And in this sense civilization is as natural as savagery—only there is not so much of it in the world, as yet. It is just as natural to be kind, and just, and altruistic as it is to be cruel, tyrannical, and selfish. But kindness, justice, and altruism are not so common as their negatives, as yet. The task that is before us is to make them so—to make them more so, indeed—to make cruelty, selfishness, and tyranny historical, and to make sympathy, reason, love, peace, altruism, and co-operation the reigning facts of our world."

"The earth has been headquarters for bigots from time immemorial. I suspect that if we had information from the stars and were able to judge the spheres of space comparatively, we would find that the earth is head and shoulders above every other world within the sweep of the telescope in the enormous output of its assurance."

"The doctrine of anthropocentricism has now vanished from intelligent minds, and is in the act of vanishing from unintelligent minds. It is destined to continue to fade until there is not a particle of it left. It is rank imposture. It is too silly and childish even for simpletons. Man is not a being apart. He is not a favorite of the gods, nor the subject of celestial anxiety. Nothing revolves about him or exists for him. Like all the other inhabitants of this world, he is a mere by-product of the play of cosmic forces—forces which grind on without eyes, without anxiety, and without end."

"The Doctrine of Evolution is the greatest discovery ever made by the human mind. We are in the act of understanding it now, and hence are not able to appraise it at its true value. But v)^hen time has passed and we are able to look upon it historically and to realize its full significance, it will be recognized as being incomparably more epoch-making even than the prodigious contributions of Newton and Copernicus. It is more than a theory. It is a new point of view. It has necessitated an entirely new revaluation of everything in the universe."

"The next hundred years will witness the greatest improvement in moral practice and understanding this world has ever seen. Nothing to compare with it has ever taken place in the evolution of ethics. The twentieth century is going to be a humanitarian century. The twenty-first century will dawn on a very different condition of things from that which we see around us to-day. Men are going to be Brothers, as certainly as the stars rise in the east. The marching and counter-marching going on in the industrial world to-day will end in a new order of society based on Mutualism, in which there will be not only division of labour but division of the products of labour as well. And along with the recognition of human brotherhood will come, is bound to come, the corollary recognition of the brotherhood of all those that feel."

"Sometimes, in our littleness, we boast of the progress we have made, and of the knowledge, culture, and art which we as a race to-day display. But, O, it is the vanity of Adolescence. What will the knowledge, culture, and art of to-day amount to fifty or a hundred thousand years from now?—or a million years from now? Nothing! This sphere, with its clinging tenantry, will still be here then and will still be making its annual journeys round the sun, as now. But, O, what mighty and ineffable changes! The things of to-day will be so rude and childish and so far away that they will not even be considered."

"Out of the years of the past comes a message from one who towered among us a generation ago—a message voicing in all its fervency the prayer and hope of Humanity: "Young man, young woman, join yourself in your youth with some unpopular cause and grow up loyal in its service.""

"This is a wintry world. Low temperatures prevail in the hearts of men. Altruism is scarce. Gaunt but blessed hands stretch up to us everywhere for bread. They are the holy hands of Truth."

"Let us be alive. Let us be liquid. Let us be Young. The Old atrophy, because they cease to flow. Let us be loyal for ever to those heavenly banners that flutter everywhere in the airs of this age—the banners of those who strive for a Better World."

""Wild animals" merely strangers to us—beings who live apart from and independent of us. They suffer and enjoy the same as we do. They have their own ends and justifications of life."

"Men are like May-flies. The most of them see things only during the brief breath of a day. The ages of history and biology are unknown and unconsidered. No wonder the universe is misunderstood. The human mind is without longitude. Even a cannonball, photographed with an exposure of one-five-thousandth of a second, seems suspended in mid-air."

"[A]nyone who has ever associated with dogs or monkeys long enough and intimately enough to really know them knows that they compare very favorably with human beings in the powers of feeling."

"Away with the fiction that human life has a value and sanctity all its own! It is a product of human conceit pure and simple. It has absolutely no foundation in fact. Even humanitarians, many of them, are not more than a third emancipated from the anthropocentric notion, for they continue to make meals out of the very beings they preach kindness towards. Kreophagy is the most direct and terrible of all the forms of inhumanity. It is sustained solely by the weight of numbers, as were cannibalism and human slavery. It hasn't a single logical leg to stand on. Indeed, it is so intrinsically horrible that if meat-eaters were the exception instead of the rule, they would, it seems to me, be almost hunted from the earth, like lions and tigers and other despoilers of the Universe Beautiful."

"Men have had the same origin as other animals; they have the same general architecture of body and mind; and they have the same destiny. And they stand on the same general level of ethical claim and obligation."

"The trouble with all ethical systems of this world has been their partiality. They have been arranged with undue regard for those who invented them. And this defect vitiates the prevailing systems to-day as it has vitiated the systems that have been produced in times gone by."

"The same general moral code applies to every being that feels. In a general way, whatever is right to human beings is right also to non-human beings; and whatever is wrong to human beings is wrong to non-human beings. There are disparities everywhere—disparities in ethical standing, just as there are disparities in usefulness and feeling-power. But there are no greater disparities between men and other animals than there are between different individuals or varieties of the human species. I do not say nor do I believe that a guinea-pig has the same rights to life and to the satisfaction of its desires as an Englishman has. Neither has an Eskimo. But I do say that an ethical system that treats guinea pigs and non-humans generally with the ethical indifference that they receive to-day is a product of human provincialism pure and simple and is destined to become as obsolete as human slavery with the blooming of the ages."

"Science has many things to answer for that it is not guilty of. Many things are done in the name of "science" because those who do them are ashamed to acknowledge their real motives. Roosevelt shot monkeys and antelopes in Africa in the name of "science," but his real motives are known to have been much lower."

"If I were making a world and could arrange it as I wanted to, only humanitarians would be allowed to practice vivisection. Only those would be allowed to practice it who would be as economical in inflicting pain on others as they would be in inflicting it on themselves. Vivisection in the hands of those without sympathy, in the hands of those who are still in the mists of anthropocentrism, will always be abused, will always be, what it is to-day, largely a pastime and a hobby."

"No wonder the child loves the camp-fire. The camp-fire was the ancestor of the hearth—the first bright spot in that dark world out of which our forefathers groped their way so long ago."

"These races of beings which man has associated with himself are living beings. They eat and drink and breathe, they suffer and enjoy, reproduce their kind and love their young, much as human beings do. They have been taken from their natural surroundings and forced to adopt ways of living that are often cruel, or even horrible. There is nothing much more certain than that men and women of the far future will recognize their kinship with these races, and will treat them in an entirely different way from what we do."

"Mother love is not a human invention. It has been inherited. It is older than the Rocky Mountains. Mother love in man came from the same source as the backbone in man from pre-human forms. Mother love among men is the same thing exactly as mother love among birds and quadrupeds. The mother monkey loves her child with almost the same tenderness as the human mother. When a monkey child dies, the mother carries the little corpse around with her for clays, refuses to eat, and sits often in silence and grief. Mother birds will risk their very lives for their young. So will mother bears, and lions, and whales, and the females of many other species."

"As time passes and society assumes more and move the care of the young, it is probable that the love of parents for their own children will grow weaker. Parents will develop a feeling of regard for children as a whole, and will not have that feeling of partiality which they today have so much, for their own children. Society is in many ways better fitted to look after its young than are individual parents. Society today carries on the education of the child, providing school houses, teachers, and in some cases even books and meals. All of these things were formerly done by parents themselves, that is, in a "private" rather than in a "public" way. And future times will no doubt see still further advances along these same lines."

"Young sheep and goats leap and gambol in their play. I have noticed young goats that were being led along the streets keep up an occasional jumping as they went along, leaping first one way then another, sometimes straight up into the air, as if they were worked by some unseen spring that went off suddenly inside of them. How strange such conduct must have seemed to the pre-Darwinians. But to the evolutionists it is as plain as day."

"Human beings are not children of the sun. They are children of the jungle. We have in our natures many things that we would be a great deal better off without instincts and ways of acting which we would never have included in ourselves in the world if we had had the privilege of choosing just what was to go into our natures. These instincts and ways of acting are vestigial. They were useful to our ancestors, but owing to changes in surroundings they are not useful to us."

"The animal kingdom has been reared in a gory cradle."

"Progress is not natural. We are geared to go round and round. The reformer should not expect too much. We are only as far along as we are. It is the nature of granite to be hard. And it is the nature of man to be mechanical."

"Imitation will not always be stronger than reason, but it is today."

"[O]ur bodies do not generate energy in sufficient abundance for us to regard labor as a blessing. We don't work, as a rule, because we would rather work than not. We work because we would rather work than starve. Labor is a sort of necessary evil. We endure it because it is not so bad as some other things we would have to undergo if we didn't work. To labor as men do in producing civilization in producing the food, houses, machinery, and luxuries of modern peoples is not natural in the present stage of development of the human machine. It is a strained and artificial expenditure. This is shown by our fondness for holidays, by our constant search for labor-saving machines, and by the fact that we are all the time looking forward to a Golden Age in our lives when we can lead a life of leisure. We generally classify toil with trouble and tears with the evil things of life, not with the good things. The Happy Places that men dream of for themselves after death are invariably places where there is not much work to do."

"Humanitarianism is the name commonly given to that higher humanity which embraces the whole animal kingdom, or as much of it as gives evidence of feeling. Humanitarianism is the final goal of human sympathy. Starting with the tribe (or the family, or even the individual), the instinct of sympathy has spread from tribe to confederacy, from confederacy to nation, from nation to race, and from race to species. It is constantly growing and deepening among the sub-divisions of the human species and is as constantly extending to the non-human populations of the earth. It is destined finally to reach the remotest shores of the Great Ocean of Feeling. Wherever there are bodies that bleed and souls that mourn, there human sympathy should go, angel-like, with its sweetness and healing down even to those lowly and overlooked but suffering-and-enjoying civilizations beneath our feet, in the grasses and grounds and the crystal deeps."

"Our competitive system of industry is a vestigial institution. It is a survival from the militant ages of the past. It is a form of warfare. It is unsuited to a world of co-operation and division of labor. Higher men are beings of sympathy. They have the natures to put themselves in the places of others. Their ideal is the Golden Rule. But our system of industry compels us to fight each other. It is a heart-hardener. It is a system of cannibalism. Instead of instilling the feeling of brotherhood, it compels us to eat each other. It will pass away. It is already far advanced in its transition to a system based on sympathy and systematic co-operation."

"Everywhere we turn we find evidence that the "civilization," so-called, of higher peoples is a made-over something, and that the antecedent thing from which it has been derived is the "civilization" of the savage. In this derived "civilization" we find everywhere features of the old, antecedent, and disappearing order of things customs, laws, beliefs, languages, ideals, and institutions which are now no longer functional, but which survive in a more or less dwindling condition in obedience to the same laws as those which perpetuate the vermiform appendix and the hairy covering of our bodies and the hunting and fighting instincts of our natures. It is of vast advantage to us to be able to recognize these vestigial features, in order that we may more skilfully disentangle ourselves from them and at the same time definitely turn our backs on them in our efforts to advance toward a Better World."

"[The Universal Kinship] has furnished me several days of deep pleasure and satisfaction; it has compelled my gratitude at the same time, since it saves me the labor of stating my own long-cherished opinions and reflections and resentments by doing it lucidly and fervently and irascibly for me."

"I do not know of any book [The Universal Kinship] dealing with evolution that I have read with such keen interest. Mr. Moore has a broad grasp and shows masterly knowledge of the subject. And withal the interest never flags. The book reads like a novel. One is constantly keyed up and expectant. Mr. Moore is to be congratulated upon the magnificent way in which he has made alive the dull, heavy processes of the big books. And, then, there is his style. He uses splendid virile English and shows a fine appreciation of the values of words. He uses always the right word."

"It is impossible for me to express my appreciation of your masterly work [The Universal Kinship]. It is simply great, and every socialist and student of sociology should read it."

"[The Universal Kinship] leaves me in a glow of enthusiasm and hope. It seems like the embodiment of years of almost despairing effort and pain of all of us who have felt these things. That which we have been thinking and feeling—some in one direction and some in another, some in fuller understanding and breadth, others in little flashes of insight here and there—all seems gathered together, expressed, and given form and color and life in your wonderful book."

"It is not too much to say that all that should be said, all that can be said, all that any one of us thinks he would like to say, is said in this book [The Universal Kinship] [...] nothing that I have ever yet read has so brought home to me the whole question of my relationship to and personal responsibility for the subhuman creation."

"This man, our brother, never purposely killed a living thing until he put the pistol to his head. Poor dead dreamer, you are not the first or last mortal to learn the truth [...] I have dreamed my dreams, had my illusions and wakened from my sleep. Why do I not follow him? I do not end it all because the love of life and the shrinking fear of death in all living things stays my hand and my courage fails."

"John Howard Moore wrote and worked with feverish haste, and he believed that the blind and heartless world would listen to his words and mend its ways. But humanity went on trading and dickering, lying and cheating, marrying and dying, and never heard his voice. One day he opened his eyes and knew his work was in vain, and feeling the weight of the universal sorrow on his soul, he took his life. The coroner's jury determined that "he died from his own hand, while suffering under a temporary fit of insanity." I tell you he died from his own hand while suffering under a temporary fit of sanity [...] Poor, dead dreamer! You are not the first or last mortal to learn the truth. Other men have awakened from the mad and blissful dream of saving mankind from itself. I, too, have dreamed my dreams, had my illusions, and wakened from my sleep [...] Among all who are gathered here there is but one whom we can felicitate on this event, and that one is our friend who lies peaceful and all unconscious of the world. If any word of mine could call back his troubled soul, I should feel myself guiltier far than I would to cause a brother's death."

"Indeed, all his works are replete with the sublimest thoughts and inspirations, and the least that we, as Comrades, can do as proof of our mission to spread "enlightenment is first, to acquaint ourselves with Professor Moore's books, and secondly, to pass the knowledge on to others. Thus his efforts shall not have been in vain."

"Perhaps the most able of all vindications of humane principles is that contained in Mr. Howard Moore's The Universal Kinship, published by the League in 1906. It was through a notice which I wrote in the Humanitarian of an earlier book of his, Better-World Philosophy, that the League first came into association with him; and I remember with shame that when that "sociological synthesis," as its sub-title proclaimed it to be, first came into my hands, I nearly left it unread, suspecting it to be but the latest of the many wearisome ethical treatises that are a scourge to the reviewer, to whom the very word "sociology" or "synthesis" is a terror. But fortunately I read the book, and quickly discovered its merits; and from that time, till his death in 1916, Howard Moore was one of the truest and tenderest of our friends, himself prone to despondency and, as his books show, with a touch of pessimism, yet never failing in his support and encouragement of others and of all humanitarian effort. "What on earth would we Unusuals do, in this lonely dream of life," so he wrote in one of his letters, "if it were not for the sympathy and friendship of the Few?""

"In The Universal Kinship, Howard Moore left to humanitarians a treasure which it will be their own fault if they do not value as it deserves. There is a tendency to forget that it is to modern evolutionary science that the ethic of humaneness owes its strongest corroboration. The physical basis of the humane philosophy rests on the biological fact that kinship is universal. Starting from this admitted truth, Moore showed, with much wealth of argument and epigram, that the supposed psychical gulf between human and non-human has no more existence, apart from the imagination of man. than the physical gulf which has now been bridged by science. The purpose of our movement was admirably stated by him: "to put science and humanitarianism in place of tradition and savagery." It was with that aim in view that our League of Humaneness had been formed."

"I have a theory that we judge best of the reality of friendships in absence; and if this be true, I cannot have been mistaken as to the warmth of my feelings for Howard Moore, for I never saw him in person, though we corresponded regularly for years, and I have still a big packet of his letters which show him to have been no less lovable as a man than he was brilliant as a writer."

"I have long thought that Moore's chief book, The Universal Kinship, the gist of which is clearly expressed in the title, is the best ever written in the humanitarian cause."

"At times Moore strikes contemporary ethicists as rather ridiculous, arguing, for instance, against meat-eating even by wild animals. It is likely that Moore's ardent vegetarianism contributed to this attitude."

"No country is without popular heroes. America has at least one. Like young Lochinvar he "has come out of the West." He is in Chicago at present. His name is J. Howard Moore [...] He became a hero by a book. It happened this way. One day the Illinois Legislature passed a bill compelling teachers to instruct their pupils in morals, thirty minutes a week. Forthwith there was a panic. Ladies' hearts fluttered and men's lips dropped naughty words. Nobody in Illinois knew how to teach morals. Nobody? Just one. J. Howard Moore."

"There is a tremendous irony, hypocrisy, and disabling contradiction at the heart of movement, for, with regards to oppressed nonhuman animals, social justice activists are exclusive, not inclusive; homogenous, not pluralistic; and discriminatory, not "progressive," or "enlightened" in any deep or consistent way. The climate justice movement represents only one animal species – Homo sapiens -- to the systematic exclusion of millions of others, known and unknown. The overwhelming majority of living species on this planet are gravely affected by capitalist domination, expansionism, climate change, and human exploitation generally -- including “radicals” and “progressives” who believe the proper place for many animals is on their dinner plate or a fast-food menu. Not surprisingly, moreover, in social justice writings generally one finds little mention of the rapid acceleration of a ', this one caused by humans, not natural forces. This mass extinction event, along with runaway climate change, defines a rupture in Earth and human history. It is a fundamental defining aspect of the Anthropocene epoch, a key cause of system ecological breakdown today, and fundamental to the "existential crisis" threatening all humanity."

"Throughout the last ten thousand years of history, human empires rose and fall, crumbling into pebbles and dust. Over the last two hundred thousand years, an even larger empire began its mighty and perilous ascent. From its home base in Africa, it established its presence everywhere throughout the globe, expanding endlessly in all directions, growing exponentially in numbers, colonizing land, other species, and entire peoples. Insatiable in its consumption of natural resources, addicted to growth, it left death, extinction, and destruction everywhere in its wake. This vast conglomerate was not the Persian, Greek, Roman, Mayan, Ottoman, English, or American empires, but the consequence and aggregate of all particular empires and unsustainable hierarchical societies, namely, the human empire."

"Today we call this planetary monolith "global capitalism," but humans became global animals tens of thousands of years before the onset of capitalism. Humans created hierarchical and growth-addicted societies some ten thousand years ago and their ecocidal proclivities stretch back millennia more into prehistory. And just like every political empire of the past, the human empire has possibly reached its zenith and begun its downward spiral toward collapse. This empire's peak and slide into catastrophe marks a new epoch not only in human history, but also the history of the earth. Debates over whether advanced societies have entered into a new "postmodernity" pale in significance to the scientifically-based proposition that human activity has created a new epoch in geological history--the age of the Anthropocene. This epoch characterized by the dominance of human influence over earth's systems and has led to, among other colossal events, a sixth mass extinction crisis and runaway climate change."

"One of the key contradictions of capitalism is that its expansion rates are so rapid and vast that the system consumes ever more of the life systems necessary for humans to survive. Capitalism destroys its own conditions of reproduction – the biological foundation of life on which it parasitically depends."

"Like humans, pathogens do not respect species boundaries. Overall, nearly eight billion people, many with advanced technologies and rapacious appetites, are tearing ecosystems apart and within these ecosystems live millions of different kinds of viruses, bacteria, and other pathogens. As observes in her book Pandemic, society operates with an erroneous paradigm of disease, treating diseases as foreign invaders into our territory (a mentality she describes as “microbial xenophobia”), when in fact we are the invading species encroaching on the habitat and communities of animals and ecosystems. It is wrong to say that these diseases are happening to us, rather they are the unintended results of what we are doing to the natural world. Speculations about accidental laboratory origins of outbreaks and COVID-19 conspiracy plots of bioterrorism draw attention away from actual systemic structures and dynamics of human exploitation of nature, especially as driven by the growth-addicted world system of capitalism. Hardly unexpected or accidental, viral outbreaks are the inevitable consequences of human growth and expansion. All too often, we are the causes, not effects, the culprits, not victims, of pandemic-inducing pathogens."

"Why is it, we must ask, that the microbes that have existed for ages suddenly begin “causing” diseases? In the last fifty years, we have lost over 60% of all , as over three hundred infectious diseases have emerged or remerged around the world. It is no coincidence this is happening as the human empire expands and globalization increases. diseases spillover to humans far more readily in disrupted and fragment systems than intact and diverse ecosystems. Not only are humans consuming wildlife in markets, they are trafficking in wild animals for food and “medicine,” and opening up new global routes for the transmission of zoonotic disease."

"The desperate and tragic migration of oppressed people throughout the world, involves not only a humanitarian crisis testing the moral resolve of developed nations, but also a calamity for wildlife and ecological systems. The most simplistic response to immigration is to seal borders, while never addressing the root causes of human movement. But barriers, fences, and walls not only thwart human traffic, they impede the natural flow of nonhuman animals and plants and directly affect their migration routes and reproduction. This threatens the survival of nonhuman communities and contributes to the growing problems of and . This in turn affects human interests in crucial ways, and the erection of barriers along borders has a systemic impact on all communities of life – humans, animals, and ecosystems."

"Walls solve nothing. They don’t stop desperate people, address the causes of migration, or blot out promise of a better life. They are a feeble technofix for deep-rooted social, political, and economic problems. They benefit no one but the nefarious agents, agencies, and corporations behind the migrant-industrial complex. Any serious policy approach to immigration would address the systemic causes of migration, not tinker with its effects. For the mass migration of desperate peoples are driven by global capitalism, neoliberalism, the imperialist reordering of , and the military-backed plundering of underdeveloped countries. The current global order requires harsh exploitation, drastic inequality, political violence, suffering and immiseration — all now exacerbated by runaway ."

"Whereas the unconscious operations and blind forces of the planet have provoked turbulent changes over the last 4.5 billion years of earth’s evolutionary history, now change is being directed by a conscious and volitional agent – "humanity." We cannot speak of humanity equally, to be sure, as the problem was caused by the industrialized capitalist West and the poorer nations who contributed least to will be hit the hardest. But nations such as China, India, and Brazil are major contributors, and the cumulative impact of 7.5 billion people on the planet is causing extinction and collapse everywhere. The stability of the is now gone, changes are accelerating beyond our understanding and control, and chaos waits at our door."

"In addition to becoming vegan, the second powerful choice a person can make is the political choice to broaden resistance and become part of a planetary justice and liberation movement. First, veganism has to be connected to broader social issues such as food justice, community empowerment, class, race, and sustainability. Second, we need to create a broader shift from veganism to anti-speciesism, which facilitates real political action. This creates a profound paradigm shift, for veganism has already been thoroughly co-opted and commodified by capitalist industries, media, and culture. The mainstreaming of veganism removes it from the sphere of inter-species justice and politics to the zone of human health and individual consumption, into a lifestyle practice that challenges neither consumer nor speciesist identities. In direct contrast, anti-speciesism assaults human supremacism and shifts the focus from products and markets to the animal holocaust and the need for political struggle. Unlike “veganism,” anti-speciesism is also . Thus, third, we need to connect the anti-speciesist/animal liberation movement to other social and environmental movements, with an emphasis on the emergency and systemic consequences of climate change. This two-fold shift in focus transforms veganism from a domesticated, toothless, apolitical form of consumer capitalism to vital leg of a new total liberation movement."

"The project of human liberation and environmental sustainability will fail without giving equal importance to anti-speciesism and animal liberation. We cannot leave intact the predatory and violent mentalities that inform our exploitative relations with animals and inform our exploitation of other humans and natural world. And to make these connections, we must all fight the Right and the rise of fascism, which has appropriated ecology for its own political purposes."

"We need to end fossil fuel energy and global in favor of new energy and food production systems. We need to radically reduce human populations and consumption to repair ecosystems and restore wildlife populations. We need new ethics, new value, new worldviews, and a completely new socio-economic system."

"The omnicidal regimes of 'civilization' and global capitalism have reached their zenith and will end - whether through an ascendent global resistance stronger than this dying world system, or through the cataclysmic adjustments the planet already has initiated, such as those that will ensure its evolution for billions of years to come."

"A politics of total liberation could forge alliances more positive and powerful than anything yet created. It could emancipate not just one class, interest group, or even the entire human species from the grip of a nihilistic power elite (that value nothing but power and profit), but also animal communities everywhere, ecosystems worldwide, and the dynamic energies of evolution and speciation currently blocked by human "progress.""

"Without understanding the co-evolution of human and other animals, and the systemic psychological, social, and ecological crises brought about by speciesism, animal domestication, the rise of agricultural society, and the "Might is Right" psychosis of civilization, we cannot formulate a viable theory of history, hierarchy and power, or of social organization and change. Without the animal standpoint, we cannot adequately understand human conflict, the dynamics of warfare, the pathology of violence and genocide, the alienation of humans from one another and the natural world, and the dynamics driving the current ecological crisis, such as stem principally from corporate agriculture and the global livestock industry. And if we cannot understand the key causes of our current crisis, then we surely cannot solve them, nor forge a better culture, humanity, and future for ourselves and all life forms on this planet."

"Animal liberation is a movement of and by human animals for nonhuman animals. Where animals are enslaved, ethically responsible humans arguably have a duty to liberate them. Answering this call of conscience and duty, animal rights/liberation groups have sprouted throughout the world, with the ultimate objective of freeing captive animals from systems of exploitation and overcoming speciesist institutions and mindsets."

"If physical force is needed to save an animal from attack, then that force is a legitimate form of what I call "extensional self defense." This principle mirrors US penal code statutes known as the "necessity defense," which can be invoked when a defendant believed that an illegal act was necessary to avoid great and imminent harm. One only needs to expand this concept slightly to cover actions that are increasingly desperate and necessary to protect animals from the total war against them."

"Since the first emerged in 1976, it staged dramatic raids on vivisection laboratories, especially in the United States during the 1980s. From 1996 to 2005, after the ALF nearly eliminated the fur industry in England, tactics closed down a half dozen breeders who supplied animals to laboratories, and liberationists stopped construction of a major animal research center at Cambridge University and almost at Oxford as well. If not for the massive intervention by British and American governments, activists might have bankrupted and destroyed a major pharmaceutical and product testing company, ."

"In a global setting, contextualism asks this question: How can we best defend all life and the entire planet from the massive and unrelenting assault of global capitalism, centralized political rule, militarism, and the metastasizing growth of the human empire colonizing the earth and monopolizing its resources? Questions concerning the legitimacy and efficacy of physical force cannot be answered in the abstract, but only in specific contexts. Whereas partisans on both sides want to read the history of moral progress as driven exclusively by nonviolence or violence, the fact is that social change unfolds through the entire arsenal of pressure tactics, which include strikes, protests, demonstrations, boycotts, sabotage, liberation, education, legislation or even armed struggle."

"Unless the intensity of our defense of life matches the ferocity of the assault against it, we allow a greater violence to grow exponentially until an earth once teeming with life becomes a mass graveyard, a battered wasteland, and a toxic cesspool. Then, when it is finally too late, the unfortunates who remain will grasp what the radicals tried to convey: what the logic of growth and capitalism finally wrought, the colossal failure of human vision and will, and the complicity of pacifism with the greatest violence of all."

"As with most environmentalists, the overriding concern of the Left is with fisheries, not fish; with forests, not its nonhuman inhabitants; with "resources" for human use, not animals with inherent value. Ecological concerns stem not from a "" respect for the intrinsic value of all life and the earth, but rather from the Left's oxymoronic concept of "enlightened " that reduces animals and the natural world to mere means to human ends and is incapable of advancing a new planetary ethic to inform a truly sustainable mode of life."

"Attacking the new slave economy as it does, the animal liberation movement is a significant threat to global capital. Animal liberation challenges large sectors of the capitalist economy by assailing corporate agriculture and pharmaceutical giants and their suppliers. Far from being irrelevant to social movements, animal rights can form the basis for a broad coalition of progressive social groups and drive changes that strike at the heart of capitalist exploitation of animals, people, and the earth."

"A future revolutionary movement worthy of its name will grasp the ancient conceptual roots of hierarchy and domination, such as emerged in the practices of early agricultural societies. It will incorporate a new ethics (ecology and animal liberation) and politics of nature that overcomes instrumentalism and hierarchical thinking and institutions in every pernicious form possible. It will grasp the incompatibility of capitalism with the most profound values and goals of humanity. It will build on the achievements of democratic, socialist, and anarchist traditions. It will incorporate , feminist, LGBT, and indigenous struggles. It will repudiate ideologies and unequivocally reject alliances or association with the . It will merge human, animal, and earth liberation in a total liberation struggle against global capitalism and domination in of all kinds."

"is a brash, arrogant, brilliant, ignorant, and menacing species that in a very short period of time has colonized the entire planet and left death, destruction, and extinction everywhere it went. In an era of ecological crisis marked by species extinction, , desertification, resource shortages, and climate change, the epithet "wise man" is intolerably pretentious and false. If intelligence and wisdom entails the ability to survive, exercise foresight, and adapt to one's environment, then countless animal species are far more intelligent than human beings."

"There can be no full or even adequate understanding of the systemic problems of capitalist society, of the origins and dynamics of hierarchy, and of a future rational, autonomous, ethical, and ecological society until we address the 10,000-year legacy of speciesism and the barbaric exploitation of other animals."

"We now face the grim choice posed by revolutionaries over the last two centuries, which involved "revolution or barbarism." Our situation has deteriorated so dramatically that we must choose between revolution or ecological collapse, mass extinction, and possibly our own demise. The twenty-first century is a time of reckoning."

"Despite the inspirational platitude, we must realize that failure is an option. Our future is problematic at best and doomed at worst. There is no inherent purpose we are here to fulfill, no destiny at which we are assured to arrive at in glory, however tardy, tattered, bruised, and blackened we might be. There are no guiding angels to protect us from failure and no God to save us from an apocalypse. Countless millions of species have been annihilated in past , our Homo ancestors are gone forever, we are dispatching thousands of other species into oblivion, and there is nothing but the determination of aware, concerned, and committed peoples to save Homo sapiens from vanishing into nothingness as well. As Michael Boulter notes, the earth is a self-organizing system that strives toward balance, and species lose out, if necessary, to the larger dynamics of ecological imperatives. "Extinctions are an essential stimulus to the evolutionary process," and humans are not only expendable in the overall calculus, their demise would be a positive and necessary event."

"Fuelled by new forms of science and technology, military expansion, and aggressive colonization of southern nations and the developing world, capitalism evolved into a truly global system. Global capital is inspired by neoliberal visions of nations as resource pools and open markets operating without restrictions. The process euphemistically termed "globalization" is driven by multinational corporations such as and ; financed by financial goliaths such as the and the (IMF), and legally protected by the World Trade Organization (WTO). It homogenizes nations into a single economic organism and trading bloc through arrangements such as the (NAFTA), the (FTAA), and the European Union (EU). Multinationals seduce, bribe, and coerce nations to open their markets and help drive down labor costs to a bare minimum, and rely heavily on corrupt dictators, loans and debt, and “hit men” and armies to enforce the rule of their “structural transformations” of societies into conduits for the flow of resources and capital. Globalization has produced trade laws that protect transnational corporations at the expense of human life, biodiversity, and the environment. It is accompanied by computerization of all facets of production and expanding automation, generating heightened , corporate downsizing, and greater levels of unemployment, inequality, insecurity, and violence."

"By no means is globalization to be understood as an inherently negative dynamic or consequence of human history, as if the desideratum is fragmentation, isolation, provincialism, and nationalism. Ever since Homo sapiens migrated out of Africa and dispersed itself globally across the continents, human existence has been a global dynamic and knowledge, culture, and technologies have spread in all directions, such as with the influence of Islam on the West. Certainly, from the standpoint of the natural environment and the countless animal species driven into extinction, the rapid global growth of human populations, technologies, and economies has not been a positive development. But dissemination of knowledge, culture, and people is a positive and enriching process; indeed, it is now urgent that the paradigm shift from economics and growth to ecology and sustainability take root on a global scale. A salient distinction to be made here is between globalization from above (as dictated by multinational capital) and globalization from below (as realized in self-organizing and democratic ways by people in cultural exchange and open movement)."

"As the corporate machines continue to slash and burn the planet, inequalities widen and power grows, logics of profit and control spread through social institutions, human numbers and the insatiable appetites of the global consumer society swell as the biodiversity of flora and fauna steeply declines, it is easy to become not only cautious or pessimistic about the prospects for planetary peace and freedom, but fatalistic and nihilistic. In the schools and social movement discourse, we are beginning to hear from some who appear resigned to the catastrophe playing out on this planet. Others, however, remain oblivious to this incredible moment in time and the epic tragedy of resigning humanity’s fate to be a failed primate species because of its inability to harness the evolutionary advantages of a large forebrain or overcome its predilection to tribalism, xenophobia, hubris, hierarchy, violence, alienation from nature and other life forms, and uncontrolled growth."

"If Francione and Hall were next to a baby seal about to be clubbed to death and the only way they could stop it would be to physically intervene in some aggressive and violent way, or at least to grab and throw the weapon into the sea (an act that earned Paul Watson expulsion from , an organization he co-founded), would they do it? Or would they stand idly by and watch, perhaps making a moral argument for or a plea to the sealer's inner goodness or moral conscience, as he drives the spiked club into the seal's head, grinning ear-to-ear while proceeding to strip the skin off its bloodied but still breathing body?"

"We consider this a case of how nonviolence leads to violence when pacifists refuse to intervene when violence is occurring, as the capitalist speciesist butchers bash the brains and carve up the planet knowing their violence is protected by the shield of nonviolence practiced by opponents with dulled instincts and a slave mentality, opponents who throw down their weapons before entering into battle. The fundamentalist pacifist argument is an ideal pertinent to communities of saints but not to a society of human beings rooted in both a social and biological past riddled with violence, murder and genocide. Nonviolence should be the first option, but not the only option."

"In just 10,000 years time, a millisecond of geological time, Homo sapiens civilization, embodied by the repulsively repacious paradigm of Western speciesist capitalism and anthropocentrism has managed to push the planet to the brink of ecological collapse."

"We don't deny that widespread veganism would go a long way toward mitigating the planet's dire problems with climate change, rainforest destruction, water pollution, desertification, resource scarcity, hunger, social conflicts, and species extinction. But considering the facts that the concept of veganism emerged in 1944 and in 65 years no more than 2% of the human population has embraced veganism, and that world flesh consumption has increased five-fold from 1950 to 1997, the singular devotion to vegan education (and its resultant sweeping dismissal of myriad other potential strategies) is clearly a tactical dead-end and losing strategy. Raging flesh consumption is shredding the vegan paradigm, and despite some gains the vegan and animal rights cause is rapidly losing ground and hemorrhaging badly. Emerging capitalist entities with huge populations, like China and India, are driving the demand for rotting animal corpses and other animal-derived products through the roof as the disease of consumerism - stoked by Madison Avenue advertising - whets the appetites of the populace for hamburgers, bacon, fried chicken, eggs, and milk shakes, all conveniently provided by the scourge of fast-food outlets and the globalization of the ."

"The net result of millennia of , and roughly two hundred thousand years of the reign of Homo sapiens as a whole, is hideously visible in the current involving dynamics such as air and water pollution, acid rain, genetic crop pollution, chemical poisoning, species extinction, rainforest destruction, coral reef deterioration, disappearance of wetlands, , and global warning. This planetary crisis is caused by forces that include , hyperdevelopment, , , agribusiness, militarism, and a cancerous greed for power and profit that consumes, entraps, or kills everything in its path."

"Increasingly, calls for moderation, compromise, and the slow march through institutions can be seen as treacherous and grotesquely inadequate. With the planet in the throes of dramatic climate change, ecological destabilization, and the crisis in its history (this one having human not natural causes), "reasonableness" and "moderation" seem to be entirely unreasonable and immoderate, as "extreme" and "radical" actions appear simply as necessary and appropriate. After decades of environmental struggles in the west, we are nevertheless losing ground in the battle to preserve species, ecosystems, wilderness, and human communities. Politics as usual just won't cut it anymore"

"There are key similarities between what has been called "radical environmentalism" — which includes , , , , and — and what we term "revolutionary environmentalism." Among other things, both approaches reject mainstream environmentalism, attack core ideologies and/or institutions that have caused the ecological crisis, often adopt spiritual outlooks and see nature as sacred, reject the binary opposition separating humans from nature, and in many cases defend or adopt illegal tactics such as civil disobedience or monkeywrenching. However, a key distinguishing trait of revolutionary environmentalism is that it supports and/or employs illegal tactics ranging from for the purpose of economic sabotage to and armed struggle, recognizing that violent methods of resistance are often appropriate against fascist regimes and . Revolutionary environmentalism seeks to counter forces of oppression with equally potent forms of resistance, and uses militant tactics when they are justified, necessary, and effective. With the advance of the global capitalist juggernaut and increasing deterioration of the Earth's ecological systems, ever more people may realize that no viable future will arise without militant actions and large-scale social transformation, a process that requires abolishing global capitalism and imperialism, and would thereby embrace revolutionary environmentalism."

"Detractors insist that it is only a matter of time before the ALF inadvertently kills someone or pursues a course of violence. Some critics argue that the ALF has already injured or killed people, but they confuse the ALF with ultra-radical English groups such as the and the . While in solidarity with the ALF on many points, the Animal Rights Militia, the Justice Department, and the feel the ALF is too conservative in its policy of nonviolence. In contrast, they openly espouse physical violence against animal oppressors, unable to fathom why some believe that a human life has absolute value, especially if it involves a person inflicting violence upon animals. Consequently, these pro-violence groups employ fake poisoning scares to force companies to pull their products from the shelves. They target exploiters with booby-trapped letters fitted with poisoned razor blades. They set off bombs and they issue death threats. The Animal Rights Militia, the Justice Department, and the Revolutionary Cells graduated from the “all is justified” school, and they aim to ratchet up the conflict between activists and industry to new levels. Razor blade letters, bomb threats or bomb attacks, arson, harassment, death threats, and physical assaults have proven to be effective means of preventing and ending animal exploitation, and therefore will continue to be used by the most militant elements of the struggle."

"But it is important to clearly distinguish between such groups and the ALF, and to keep in mind that when a "radical" animal rights group threatens or commits violence, it is not acting in conformity with the ALF philosophy. Indeed, it could easily be a framing action by the state or an animal exploitation industry, intended to discredit the cause of animal liberation. True, ALF spokespersons and supporters have sometimes expressed violent sentiments against animal abusers, and phrases such as "do whatever it takes" and "animal liberation by any means necessary" can give credence to charges that the ALF has a violent edge. But given the enormity and magnitude of animal suffering, and the righteous anger that animal liberationists feel, one should notice that the ALF has demonstrated remarkable restraint in their war of liberation."

"Torching a research or laboratory is considered more heinous than anally electrocuting foxes or conducting tests, which pour industrial chemicals into the bodies of animals until half of them die. The loss of one building is deemed more noteworthy than the devastation of rainforests or the eradication of species. Critics whine about the possibility of physical violence by the ALF but fall silent before the actuality of , animal massacres, and on a global scale. They decry death threats, but never death. They condemn activist pressure against animal exploiters but condone the violence thugs direct against activists. The US is rife with volatile anti-government and hate groups — ranging from militiamen to right-wing Christian zealots — that have a long record of violence, including killing hundreds of people in the , yet the state positions the ALF above all of them as the more dangerous "domestic terrorism" threat."

"In the battle over animal rights, negotiations are breaking down and boundaries are being erased on both sides. Government and industry thugs unleash violence on activists, while groups such as the Animal Rights Militia, the Justice Department, the Hunt Retribution Squad, and the Revolutionary Cells openly advocate violence against animal abusers. More and more activists grow tired of adhering to a nonviolent code of ethics while violence from the enemy increases. Realizing that non-violence against animal exploiters in fact is a pro-violence stance that tolerates their blood spilling without taking adequate measures to stop it, a new breed of freedom fighters has ditched Gandhi for Machiavelli and switched principled nonviolence with the amoral (not to be confused with immoral) pragmatism that embraces animal liberation "by any means necessary.""

"A civil war is unfolding — one between forces hell-bent on exploiting animals and the earth for profit whatever the toll, and activists steeled to resist this omnicide tooth and nail. We are witnessing not only the long-standing corporate war against nature, but also a new social war about nature."

"Words define reality, and the earth and animal liberation movements must resist being defined as violent fanatics and extremists. They must defend themselves rhetorically and philosophically, establishing a sharp distinction between animal and earth liberation, property destruction, protests and demonstrations on one side, and bona fide violence and terrorism on the other side. They must expose for all to see the charlatans and real terrorists in state and corporate garb who fulminate against honorable dissidents and freedom fighters from behind their Oz-like curtain."

"Like the "," the "" is phony, a front for the war on privacy, liberty, and democracy. Only counter-terrorists can defeat terrorists. May the armies of the animal, earth, and human liberationists rise and multiply in a perfect war against the oppressors of the earth."

"No one has the right routinely to override anyone else's rights, including those of animals. One must act in everyone's best interests as much as possible. [...] [Since] the law most unequivocally accords rights to persons, and typically denies rights to nonpersons, then practically, there is an imperative to deem sentient animals to be persons."

"When our interests or the interests of those we care for will be hurt, we do not recognize a moral obligation to "let nature take its course," but when we do not want to be bothered with an obligation, "that's just the way the world works" provides a handy excuse."

"Where we can prevent predation without occasioning as much or more suffering than we would prevent, we are obligated to do so by the principle that we are obligated to alleviate avoidable animal suffering. Where we cannot prevent or cannot do so without occasioning as much or more suffering than we would prevent, that principle does not obligate us to attempt to prevent predation."

"On the other hand, refusing to accept and affirm, avoidable suffering, unfair distributions of goods, uninhibited aggression, and so forth, are refusals which have long been and continue to be part of everyday morality. As such, they are a well-established part of life as it is. Animal liberation extends such concerns, which have traditionally been focused on the human world and on human life, to include equal consideration for animals. In this way, animal liberation is simply carrying on the business of everyday moral practice. Therefore, it does not loathe or deny life as it is. Rather, unlike Callicott's proposed retreat to the wilderness, animal liberation is participating in life and, hopefully, in its continuing moral evolution."

"Baldner contends that is "arrogant" and "paternalistic" morally to condemn something as definitive of the natural order as predation. However, it is in the nature of morality to devise ideals of a better world and to work toward realizing them. This entails judging this world to be less than ideal and working to change it. One could restrict moral evaluations to the products of human activity, but that would be arbitrary: what makes suffering (prima facie) morally bad is not that it is the result of human activity but that it is suffering. Our commitment to making the world a morally better place impels us to make moral evaluations of the natural order. There need be nothing either arrogant or paternalistic in making and acting on such evaluations, provided we recognize the very limited nature of our understanding and our power to make improvements."

"When healthy animals, whose prospects include the possibility of lives that are worth living, are killed, then they suffer the loss of those prospects, even if they do not suffer pain or anxiety in the killing process. So, the mass killing or "slaughter" of animals for food always involves mass suffering. If the phrase "humane slaughter" is supposed to indicate a killing process without suffering, it is a false label."

"Aristotle thought that men were naturally superior to women and Greeks naturally superior to other races; Victorians thought white men had to shoulder the burden of being superior to savages; and Nazis thought Aryans were a master race. We have come to reject these and many other supposedly natural hierarchies; the history of what we consider moral progress can be viewed as, in large part, the replacement of hierarchical worldviews with a presumption in favor of forms of egalitarianism. This substitution places the burden of proof on those who would deny equal consideration to the interests of all concerned, rather than on those who seek such consideration. Consequently, some reason is needed to justify the fairness of maintaining a hierarchical worldview when we are dealing with animals."

"1. We are morally obligated to alleviate unjustified animal suffering that it is in our power to prevent without occasioning as much or more unjustified suffering. 2. Innocent animals suffer when they are preyed upon by other animals. 3. Therefore, we are morally obligated to prevent predation whenever we can do so without occasioning as much or more unjustified suffering than the predation would create, and we are also morally obligated to attempt to expand the number of such cases."

"A big reason for optimism about the end of animal farming is that it doesn't have to be the end of meat."

"The vast majority of people eat animal products not because of how they’re produced, but in spite of it."

"One of the most useful skills advocates can develop is a sincere satisfaction in changing their mind, putting the goal of effectiveness before the goal of having been correct."

"As humanity’s power grows, it will become increasingly important that humanity considers the interests of all sentient beings, not just those who can vote or organize on their own behalf, and that we approach complex social issues like animal farming with the perspective of effective altruism. The moral arc of the universe bends toward justice, but only if people like us take hold."

"A central tenet of the effective altruism mind-set is to stay open-minded and keep an eye out for the so-called Cause X, a new way of doing good that could be even better than your current strategy. Eventually I became convinced that reforming the food system was my Cause X, based on three criteria: its scale, tractability, and neglectedness."

"Many years from now, our descendants will look back on the use of animals for food—particularly the intense animal suffering in factory farms—as a moral atrocity."

"We don’t make a distinction between factory slavery and humane slavery or cruel genocide and painless genocide. We, rightly so, condemn the entire institution."

"Human exploitation of animals is horrific and needs to be stamped out, but we should consider taking action against another considerable source of pain and suffering for wild animals — nature itself."

"The future of the animal rights movement is bright, but it needs PETA to move on from their gimmicks and harmful publicity stunts. If PETA fails to evolve, other advocates need to push ahead, distancing themselves from its gimmicks and forging a new perception of animal rights as an urgent and serious social issue."

"It’s the global food system that’s broken, not just the practices of any one country. A global problem requires a united global effort, and China could easily take the lead."

"Let’s keep in mind not just those beings who won the metaphysical lottery by being born as Homo sapiens, but also those who lie furthest outside our moral circle. They need us the most."

"How boring would it be if we were all exactly the same? We talked the same, looked the same, had the same taste in everything. Clothing stores would have all the same clothes. Radio stations would play all the same music. I don't know about you, but that is so boring. I think it's great that we're all different. It's the differences that make us interesting. So whether you're gay, straight, or in between, that's cool. Just be you, cuz that's good enough for me."

"I went vegetarian at about 5 years old when I visited a Dude Ranch with my family and saw a rodeo. It was traumatizing and I made a conscious decision at that age to never eat animals again. When I started middle school, I read a book that exposed a lot of the truth about the food industry and encouraged a healthful lifestyle through a guide to living vegan. It was a mostly simple transition that made me feel so much better about myself, inside and out. … For as long I can remember, acting and animal activism have made me feel alive and purposeful … I would love to see more organizations coming together. Sometimes it’s tricky to understand everyone’s opinions. We all have so many of the same intentions, it’d be awesome to see more support for one another amongst the community."

"I grew up in the Midwest, so Tarzan was always one of my favourite heroes. It fits with what I’m passionate about. […] I’m an advocate for any animal that is treated inhumanely. […] I was very much alone. So the animals became my friends. We owned a farm. And I became almost like an animal whisperer. Cats would come to me. Hens. Cows. I’m a feeler, I guess."

"I have this small but sure voice deep inside me that says ‘NO’ every time I witness violence and I don’t ever want to stifle that voice with apathy. Supporting animal abuse in any way quiets that voice. To hurt animals is to disconnect me from that most caring, compassionate voice. I see them as such spiritual creatures, much more awake than humans and I feel if I can accept the abuse of these innocent, sentient creatures and my role in it then I could easily become apathetic about…well, everything, and that is a scary thought. […] I had gone vegetarian when I was 11 because I was viscerally repelled by the idea of eating animal flesh and there was no way to avoid the fact that someone had been killed for that piece of meat. […] it took me until 2015 to become fully vegan. […] I think the root of this whole lifestyle is Compassion. It’s a daily reminder that we are all one. I believe veganism is what will heal this planet. […] I don’t know why we are still using our power and our blessings to quash animals. Why have we not yet assumed our rightful role as their caretakers? And every time I look into a cow’s eyes and see the gentle soul dwelling in that enormous powerful body, I feel like the animals are patiently waiting, quietly willing us to just catch on."

"If someone is a friend of mine, they’re going to love animals. It’s kind of a prerequisite. … [The biggest misunderstanding about pets is] that a pet should instantly fit into your home/lifestyle and automatically have good behavior. While I think having a pet can be relatively easy and absolutely rewarding, pets definitely require responsibly and involvement. … If for some reason I had to go into an underground bunker because people all over the world were turning into zombies, but I couldn’t take my dog, well, then I’d have to take my chances with the zombies."

"Animals should be treated the same as you would a kid. Would you want someone just to walk up and skin your kid? Hell no!"

"I'm a conscious eater, meaning I'm conscious about the things I put in my mouth. I know the ingredients in the food, I know the chemicals, if there are chemicals, I know what that cup is made of, and if I'm eating out of this plastic utensil, I know what it's doing. I'm a "conscious eater.""

"[I]f animals may be rendered liable to judicial punishment for injuries done to man, one would naturally infer that they should also enjoy legal protection against human cruelty."

"The ethical corollaries to Darwin's doctrine of the origin of species and to his theory of development through descent under the modifying influences of environment and natural selection have already passed these bounds of beneficence not only by demanding the mitigation of cruelty to slaves, but also by the abolition of slavery, and not only by inculcating the kind treatment of animals by individuals, but also by asserting the principle of animals' rights and the necessity of vindicating them by imposing judicial punishments for their violation."

"It is through the portal of spiritual kinship, erected by modern evolutional science, that beasts and birds [...] enter into the temple of justice and enjoy the privilege of sanctuary against the wanton or unwitting cruelty hitherto authorized by the assumptions and usurpations of man."

"Ethnocentric geography, which caused each petty tribe to regard itself as the centre of the earth, and geocentric astronomy, which caused mankind to regard the earth as the centre of the universe, are conceptions that have been gradually outgrown and generally discarded—not, however, without leaving distinct and indelible traces of themselves in human speech and conduct. But this is not the case with anthropocentric psychology and ethics, which treat man as a being essentially different and inseparably set apart from all other sentient creatures, to which he is bound by no ties of mental affinity or moral obligation. Nevertheless, all these notions spring from the same root, having their origin in man's false and overweening conceit of himself as the member of a tribe, the inhabitant of a planet, or the lord of creation."

"To what absurdities of presumption the anthropocentric conception has paved the way is evident from the belief, once universally entertained, that the sun, moon, and stars were placed in the firmament with express reference to man, and exerted a benign or baleful influence upon his destiny from the cradle to the grave."

"No one will seriously assert that the drosera, Dioncea muscipula, and other insectivorous and carnivorous plants are organisms superior in sensitiveness to those which they devour, or that this transformation of animal into vegetable structure increases the sum of pleasurable sensation m the world. The doctrine of evolution, which regards these antagonisms as mere episodes in the universal struggle for existence, has forever set aside this sort of theodicy and put an end to all teleological attempts to infer from the nature and operations of creation the moral character of the Creator."

""Do unto others as ye would that others should do unto you" is the golden rule; but far purer and more precious than gold is the injunction to do good without any reference to self, and to cultivate a morality that does not reflect the faintest tint, nor involve the slightest implication of self-love."

"The recognition of an original affinity between man and beast, however remote the kinship may be, or whether it be based upon the ancient dogma of metempsychosis or the modern doctrine of evolution, necessarily creates a current of sympathy extending even to the most insignificant members of the great and widely diversified family of sentient beings, and rendering it impossible willfully to neglect or maltreat the "poor relations," to whom we are united by the warm and living ties of blood."

"Perhaps, with the introduction of more rational views of cosmogony and anthropology, and broader and more generous principles of psychology into our elementary text-books, through the union of a sounder physics with a larger metaphysics, our children's children may finally learn that there are inalienable animal as well as human rights, and that, in respect to the ties of moral obligation and the claims to kind and just treatment which they imply, not only "all nations of men," as Paul affirmed on Mar's Hill, but, as the Indian sage declared, "all living creatures are of one blood.""

"To the Hebrew decalogue and the Christian beatitudes must be added the first of Buddha's ten commandments: Kill not for Pity's sake, nor dare to slay The meanest creature on its upward way."

"In the higher organisms the higher faculties predominate, and in the lower organisms the lower faculties: but in all of them, from the highest to the lowest, the action is the resultant of impulses of sensation, perception, conception, and thought variously combined and inextricably blended."

"All farm workers, including migrants, are some of the most exploited people in the U.S. They work from dawn to dusk, often with no breaks in the heat of the day. Workers go out into fields that are often still wet with pesticides. Unable to wash, they are forced to eat with the pesticides on their hands. Many employers fail to provide them with enough water—or any at all."

"The first time I ever saw footage of a mother pig, in a more natural environment, making a nest for her babies, it brought me to tears realizing the frustration they must feel in farrowing crates."

"When people look at fishing, sometimes they’re only looking at the fact of the animals who are actually consumed by humans, so we’re not necessarily looking at all the animals who are caught in the drift nets, all the other animals who are killed in the industry."

"Food justice is incredibly important, because food touches all of our lives daily. We have to look at how [food] impacts everyone, from the waiters and waitresses and cooks at restaurants, to the produce workers who pick our food, to the animals who are suffering and dying so we can eat them. We have the responsibility to speak out against these injustices and make sure we hold those who are doing the exploiting accountable."

"The word vegan should not just be used when referring to people who choose not to eat animal products because being vegan includes doing our best to abstain from participating in the other ways animals are exploited, including animal testing, wearing them, etc. Clearly there is a lot of buzz about the word vegan these days, which is great, but I think it is imperative that we keep the dialogue about this word focused on what it truly means. Veganism is simply about one's ethics and not contributing to the suffering of others."

"Whether we’re talking about human or nonhuman animals, the abuses in our food system are similar—living beings are treated as commodities for profit."

"Vegetariana is the name of an island where nobody ever kills animals for food or "sport." It is easy to guess how pleased the animals are in countries where the inhabitants decide to make the land a Vegetariana."

"Food is bought, So is drink, by a sort of intuition, With no heed of waste or malnutrition. Lambs are slaughtered, calves are bled, That our young may be ill-fed. Fruit, nuts and cereals which might save man Scarce find a place in his dietic plan. In robbing birds of plumes and beasts of fur We, charges of inhumanity incur. Fed with flesh meats and clad in skins of beast, Life and art suffer, and our health not least. The price, not the art of our dress, Is the anxious concern of our Press Which will praise all that pays, But denies its great prize, To a beauty which won't advertise."

"Truth is not always fair, or soft of speech, Nor can all minds grasp all that it can teach; But if despised, by men rejected now, The future's dawn illuminates its brow."

"In terms of , the worst thing you can do is have a child. And it’s the one taboo that nobody wants to speak."

"Not only does having a child really increase your carbon footprint, but we are living on an earth where there are a lot of organisms — human, non-human — that are in desperate need of care. And so, for me, if people want to care for children, for animals, whatever, there are cries for care everywhere. I’m asking us to reflect on this idea that we need to reproduce."

"Human exceptionalism is using the Earth, exhausting the Earth, treating the Earth as if the Earth is for us as a resource. We don't act as if we are part of the Earth. And nonhuman animals are beneath us in this schema. And then certain animals are more valid than others. And our measure is based on the equivalence to us rather than on the fact that they are on the Earth … and then within human, we have a similar hierarchy, where white, heterosexual, usually rich men are at the top and then arguably, you know, the rest of us."

"If the United States and other religious fundamentalist countries of any religion see themselves as God's people, all I can say is bring on the Antichrist and End of Days."

"is still a sparse, loose idea advocated by sometimes opposing groups. Most obviously, there is the (VHEMT), the and efilism. VHEMT is somewhat divided between those who wish the human race to cease population in order to eradicate human overpopulation and its exhaustion and destruction of the earth, and those who also choose not to breed but see an apocalyptic horizon and operate under an 'every man for himself' attitude of imminent hedonism 'for tomorrow we die." Ahumanism subscribes to no singular human extinction group, but clearly the message of the former sector of the group is more in keeping with the affirmative benefits of human death."

"The Church of Euthanasia has as its four stations of the cross sodomy, suicide, abortion and cannibalism. In their activism towards the end of human life on the planet, their posthumanism interestingly resonates with human activism. Roughly, these correlate as sodomy with queer (where sodomy is defined as any non-reproductive sexual act, including masturbation, asexuality and heterosexual intercourse with no intention of procreation), abortion with female/feminist sexuate rights, cannibalism with animal rights, where human carcasses are used as a source of food instead of murdering animals, and suicide with agency over one's own life and thus death, including euthanasia with disability rights in reference to the right to die versus the enforcement of life on those who express a wish to die but cannot execute their own death. It shouldn't need to be pointed out that neither group advocates murder or eugenics (however ironically that may sit considering the murder advocated by sanctioned capital and war machines). These are two of the longest established of now many groups advocating human extinction."

"Currently, we see the rise of the deploying , a tactic also utilized by abolitionist and euthanasia groups. The extinction rebellion remains at its heart, because it sees the threat of ecological crisis primarily through the lens of a threat to human survival. It makes no room for the grace of stepping aside and embracing human extinction so that the world may flourish, which would be the most effective form of rebellion against individual death, the death of diversity or species extinction."

"The continuation of diachrony in perceptions of life and death spreads across a form of antinatalism essentially co-opted from a kind of Western fetishism of Buddhism, namely efilism. Coming etymologically from the reverse of 'life', efilism claims it is better never to have been. Efilist philosophers such as David Benatar hinge their arguments on basic binaries of pleasure and pain which roughly correlate to good and bad and extend to a vindication of life and death. Efilism has a vague correspondence with utilitarianism but emphasizes the suffering of life over utilitarianism's greater good. Both are absolute in their perception of the capacity to evaluate which is which, making both dependent on economic measure of value as an either/or, and to an extent both on () determinism. Efilism's redeeming feature is that it promotes antinatalism, and often veganism, in its aspirations to a reduction in suffering, and this attitude promises potentials for opening the world through the cessation of the human."

"However, efilism's claim that all life, human and non-human, should be ceased is a hubris I am not convinced humans have a right to exert. While the cessation of suffering humans cause is already manipulated in a way that could come under an efilist rubric, these 'management' tools usually come in the form of culling populations of nonhumans to redress an imagined environmental balance most usually caused by humans in the first place. Domestic efilism such a neutering rescue animals is necessary, especially when rescuing can involve the speciesism of feeding one slaughtered animal to sustain another, and neutering humans is the logical way to prevent the perpetuation of this practice as well"

"For me personally, I am deeply saddened that there has never managed to be an annihilation of the human species, in spite of plague and war, the latter seeming the ultimately ironic kind of self-serving apocalypse showing the absolute idiocy of the human being the pinnacle of the pyramid of life. While the earth is in the grip of the apocalypse the anthropocene delivers, humans fear an apocalypse that our consumerism, our greed and our narcissism welcomes."

"Raped the town of Basildon .. I thought the whole world knew there was a place called Basildon, but apparently the Boundary Commission have never heard of it."

"I am so deeply, deeply saddened by the tragic news that Sir David has passed away."

"Wearing shoes, clothes and other accessories made out of exotic skin is about as cold-blooded as it gets. These days, there's a wild kingdom of fake snake, mock crocodiles and python leather that pay tribute to the beauty of these animals without making them fashion victims."

"Seriously trying to be more vegetarian.. have given up slowly, except fish right now...no prawn, mutton, lobster, crab. Suddenly going off chicken too. Ten years ago saw a little lamb being slaughtered... Cried my eyes out, and that was the last time (I) ate mutton. That thing has a life consciousness... Then saw how crabs and lobsters are cooked, put alive in boiling water. Inhuman...now slowly trying to give up fish too."

"Do you eat your dog? Cows, goats, buffalos, pigs have the same emotions and intelligence level, they feel the pain, separation and torture. Go Vegan @devduttmyth everyone should, it’ll also save us from global warming."

"My job is to just bring sanity to the protection of our natural heritage."

"My purpose is not just to be a scientist, my purpose is really to do conservation through education, through innovation, through storytelling. As a conservation scientist, you’re only producing scientific articles that are only read by other scientists. But when you are on National Geographic or Disney, that inspires people and educates them to care about nature."

"What we know about elephants today is incredible,They are like people."

"If we’re going to do conservation in Africa, we have to be audacious. We’ve got to be courageous, and we’ve got to think big."

"We are losing our national heritage not to poverty, but to ignorance and greed. Our elephants, our rhinos, they don't belong to the government or to NGOs—they belong to the people of Kenya. We must become their guardians."

"For too long, conservation has been seen as a mzungu (white person's) thing. It's not. This is our land, our wildlife, and our story to tell. We must be at the forefront of protecting it."

"We are in a crisis. We are losing species not in the future, but right now. We are the last generation that can save these animals. There is no plan B because there is no planet B."

"We have to tell stories that make people fall in love with wildlife. You don't protect what you don't love, and you can't love what you don't know. That's why we make 'Wildlife Warriors'—to show the beauty and the drama of our natural world."

"If David Attenborough is the global voice of wildlife, then Paula Kahumbu is his fiercely passionate, Kenyan counterpart—a force of nature who has dedicated her life to saving her country's iconic animals."

"Paula has achieved something many thought impossible: she has made conservation a mainstream, national conversation in Kenya. She has given it a Kenyan face and a Kenyan voice, inspiring a whole new generation."

"Kahumbu does not suffer fools gladly. She is a formidable and fearless advocate, known for speaking truth to power, whether confronting poaching syndicates or challenging government policies that fail wildlife."

"I won't back down. I am a politician you can count on."

"In offering to the public a book on Humanity to Animals, I am sensible that I lay myself open to no small portion of ridicule; independent of all the common dangers to which authors are exposed. To many, no doubt, the subject which I have chosen will appear whimsical and uninteresting, and the particulars into which it is about to lead me ludicrous and mean. From the reflecting, however, and the humane I shall hope for a different opinion and of these the number, I trust, among my countrymen is by no means inconsiderable. The exertions which have been made to diminish the sufferings of the prisoners, and to better the condition of the poor, the flourishing state of charitable institutions; the interest excited in the nation by the struggles for the abolition of the slave-trade; the growing detestation of religious persecution—all these and other circumstances induce me to believe that we have not been retrograding in Humanity during the present century: and I feel the more inclination and encouragement to execute the task to which I have set myself, inasmuch as humanity to animals presents itself to my mind as having an important connection with humanity towards mankind."

"Every single act of cruelty contributes something towards generating in the mind an habit of cruelty."

"[I]t is our duty to cultivate humanity towards animals […] not content merely to rescue animals from pain but to leave them still more abundantly gratified."

"Animals are endued with a capability of perceiving pleasure and pain; and from the abundant provision which we perceive in the world for the gratification of their several senses, we must conclude that the Creator wills the happiness of these his creatures, and consequently that humanity towards them is agreeable to him, and cruelty the contrary. This, I take it, is the foundation of the Rights of animals, as far as they can be traced independently of scripture; and is, even by itself, decisive on the subject, being the same sort of argument as that on which moralists found the Rights of Mankind, as deduced from the Light of Nature."

"[E]very experiment is cruel which gives pain to an animal, without having for its object the leading to some great and public good."

"A man who has made a tolerable progress in humanity, will adopt, and ever bear in mind, the principle of increasing, as far as lies within his power, the quantity of pleasure in the world, and diminishing that of pain: he will establish this to himself as a constant and inviolable rule of action, and in carrying it into practice he will not overlook one created thing that is endowed with faculties capable of perceiving pleasure and pain. He will reflect on who it was that gave these faculties and remember that they were not given to be sported with. He will not esteem the meanest of animals beneath the notice of his humanity because, in the meanest of them, the wisdom and power of the all-benevolent Being are displayed. This is the Being without whom not a single sparrow shall fall to the ground and whose bounty feeds the young ravens that call upon him. His sensibility will be tremblingly alive to the sensations of all animated nature, and he will feel for everything that is capable of feeling: he will look upon pity, kindness, and mercy toward his own species as the weightier matters of humanity, but at the same time, he will consider the humane treatment of animals as more than the tithe of the anise and cummin of it. He will scrupulously do his duty in the former, and in the latter, he will not leave it undone."

"When we really understand what pain has to teach us, we shall in large measure have abolished suffering."

"Yet, like all God’s wonderful gifts to us, this great gift of pain can be turned into a horrible curse. Just in proportion as God’s love provides the possibility of good, so our vice or ignorance makes the possibility of evil. The abuse of God’s gift of pain may be the cause of the most terrible of evils, and we call it cruelty."

"I am quite convinced that within its limitations an animal has this higher life, and that it has not merely a 'blind life within the brain', but a very real one within the soul, with its own standard of right and wrong."

"Have you a right to torture animals for your pleasure? Have you a right to make their lives amid terror and misery in order to derive some measure of gratification from what are called the pleasures of the chase?"

"I have observed cats and dogs, horses, cattle and sheep under every kind of pain, and I do unhesitatingly say that they suffer as we suffer."

"When considering the extent of an animal’s capacity for suffering, it is impossible to draw a distinct line between domestic animals and so-called vermin. Such a line is purely a matter of sentiment. The fact remains that all vertebrate animals are highly sensitive."

"Much has also been said about the cruelties inflicted by animals upon one another. But I must emphasize that, in their original wild state, and with rare exceptions, animals kill only for food, not for the sake of killing. That is a prerogative peculiar to humankind."

"As to the actual intensity of pain felt by animals, let us take each of the five senses. When compared to humans, most of these senses are far more acutely and highly developed in animals. Additionally, animals possess other remarkable senses, such as the homing instinct and an awareness of their approaching death."

"While some animals are protected by law, far too many still remain outside the pale of such protection. And so, I ask: should not their capacity to suffer be the measure of their right to be protected? This is not a plea for charity but for justice—a right that must be claimed."

"Every form of cruelty—whether it be trapping, hunting, the working of ponies in mines, or the practice of vivisection—casts a slur on humanity. These actions demand our attention if we are to make progress as a truly humane society."

"There are paths to knowledge which must be forever closed to us, and the way of vivisection is one of those paths. It is made possible only because of our cowardice and fears."

"Every time we eat, we have the power to radically transform the world we live in and simultaneously contribute to addressing many of the most pressing issues that our species currently faces: climate change, infectious disease, chronic disease, human exploitation and, of course, non-human exploitation. Every single day, our choices can help alleviate all of these problems or they can perpetuate them."

"We have created a form of tyranny over the natural world, pillaging, extracting, using and destroying as we please. We have placed ourselves above the ecological life support systems that our species depends on for survival and exploited them for our own short-term benefit, cutting down forests and polluting rivers and oceans. We have destroyed millions of years of evolution in the blink of an eye, quite literally bulldozing our way around this finite planet. For all of our intelligence, we have still failed to grasp the simple reality that we need the planet more than the planet needs us."

"People often call vegans extremists, and yet veganism is merely living by the principle that if I am against cruelty then I will do what I can to avoid perpetuating systems that cause physical and mental harm to animals. It is a clear indictment of how ingrained our state of cognitive dissonance is that we see attempts at moral consistency as signs of extremism. Is it not strange that we call those who kill dogs animal abusers, those who kill pigs normal and those who kill neither extremists? Is it not odd that someone who smashes a car window to rescue a dog on a hot day is viewed as a hero but someone who rescues a piglet suffering on a farm is a criminal?"

"It is ironic that we often believe that empathy and complex emotions only really exist in humans but we then fail to empathise with the animals who suffer at our hands."

"Veganism will come about as a result of the traits in humans that we are most proud of – ingenuity, intellectual honesty, progressiveness and self-reflection – while rejecting many of the traits that are most damaging – stubbornness, wilful ignorance, violence, selfishness and apathy. We are already seeing this in action, and though getting accurate population statistics is challenging, a clear theme is being revealed by polling and surveys: veganism is growing."

"The butcher's knife hath laid low the delight of a fond dam, & the darling of Nature is now stretched in gore upon the ground."

"Fatigued with answering the enquiries, and replying to the objections of his friends, with respect to the singularity of his mode of life, the Author of this performance conceived that he might consult his ease by making, once for all, a public apology for his opinions. Those who despise the weakness of his arguments will nevertheless learn to admit the innocence of his tenets, and suffer him to pursue, without molestation, a system of life that is more the result of sentiment than of reason, in a man who imagines that the human race were not made to live scientifically, but according to nature."

"The Author is very far from entertaining a presumption that his slender labours (crude and imperfect as they are now hurried to the press) will ever operate an effect on the public mind—and yet, when he considers the natural bias of the human heart to the side of mercy, and observes on all hands the barbarous governments of Europe giving way to a better system of things, he is inclined to hope that the day is beginning to approach when the growing sentiment of peace and good-will towards men will also embrace, in a wide circle of benevolence, the lower orders of life."

"At all events, the pleasing persuasion that his work may have contributed to mitigate the ferocities of prejudice, and to diminish in some degree the great mass of misery which oppresses the animal world, will in the hour of distress convey to the Author's heart a consolation which the tooth of calumny will not be able to impoison."

"But here the sons of science sport with the sentiments of mercy; and why, with a malicious grin, demands the modern sophist, why then is man furnished with the canine, or dog-teeth, except that nature meant him carnivorous?—Fallacious argument! Is the fitness of an action to be determined purely by the physical capacity of the agent? Because nature, kindly provident, has bestowed upon us a superabundance of animal vigour, does it follow that we ought to abuse, by habitual exertions, an excess of force, evidently granted to guard our existence on occasions of dire distress? In cases of extreme famine we destroy and devour each other; but from thence will any one pretend to prove, that man was made to feed upon his fellow men?"

"But far other is the fate of animals: for, alas! when they are plucked from the tree of Life, suddenly the withered blossoms of their beauty shrink to the chilly hand of Death. Quenched in his cold cold grasp expires the lamp of their loveliness, and struck by the livid blast of loathed putrefaction, their comely limbs are involved in ghastly horror. Shall we leave the living herbs to seek, in the den of death, an obscene aliment?—Insensible to the blooming beauties of Pomona, unallured by the fragrant fume that exhale from her groves of golden fruits, unmoved by the nectar of Nature, by the ambrosia of innocence, shall the voracious vultures of our impure appetite speed across the lovely scenes and alight in the loathsome sink of putrefaction to devour the funeral of other creatures, to load with cadaverous rottenness, a wretched stomach?"

"Ye sons of modern science, who court not wisdom in her walks of silent meditation in the grove, who behold her not in the living loveliness of her works, but expect to meet her in the midst of obscenity and corruption; ye who dig for knowledge in the depth of the dunghill, and who hope to discover wisdom enthroned amid the fragments of mortality, and the abhorrence of the senses; ye that with ruffian violence interrogate trembling nature, who plunge into her maternal bosom the butcher knife, and, in quest of your nefarious science, the fibres of agonizing animals, delight to scrutinize; ye dare also to violate the human form august; and, holding up the entrails of man, ye exclaim: behold the bowels of a carnivorous animal!—Barbarians! to these very bowels I appeal against your cruel dogmas; to these bowels, fraught with mercy, and entwined with compassion; to these bowels which nature hath sanctified to the sentiments of pity and of gratitude; to the yearnings of kindred, to the melting tenderness of love!"

"And, indeed, has not nature given, to almost every creature, the same spontaneous signs of the various affections? Admire we not in other animals whatever is most eloquent in man, the tremor of desire, the tear of distress, the piercing cry of anguish, the pity-pleading look, expressions that speak the soul with a feeling which words are feeble to convey?"

"Disgusted with continual scenes of slaughter and desolation, pierced by the incessant shrieks of suffering innocence, and, shocked by the shouts of persecuting brutality, the humane mind averts abhorrent from the view, and, turning her eyes to Hindostan, dwells with heart-felt consolation on the happy spot, where mercy protects with her right hand the streams of life, and every animal is allowed to enjoy in peace the portion of bliss which nature prepared it to receive."

"May the benevolent system spread to every corner of the globe; may we learn to recognize and to respect in other animals the feelings which vibrate in ourselves; may we be led to perceive that those cruel repasts are not more injurious to the creatures whom we devour than they are hostile to our health, which delights in innocent simplicity, and destructive of our happiness, which is wounded by every act of violence, while it feeds as it were on the prospect of well-being, and is raised to the highest summit of enjoyment by the sympathetic touch of social satisfaction."

"A Flie, a Mite, or other Insect, are in the same great Chain of Beings; and I but help to fill up the Rank of the Divin Works, I am no more than they. Look upon the Mechanism of a Spider with a Microscopic Eye, upon the Architecture of the Bee, &c. let Man consider the Fineness of their Texture and Composure, and with what Exactness they are form'd, and he will find in himself nothing to be vain of. If I boast of any thing, it is only of being join'd with you in this great Concatenation of Things, and moving with you in one of its Revolutions—My Friend, when we are worn out, and drop insensibly into the Grave, we only leave the Space to be filled up in the next successive Moment, perhaps by some other Race of Creatures, who compleat the Harmony of Wonders in this Structure of the Universe."

"...Blood and Flesh with a voracious Appetite we devour, and glut ourselves with slaughter'd Animals, perhaps endued with Reason equal to ourselves; it may be we cannot affirm, that they possess one so perfect as ours, but that Perfection is acquir'd by Discipline, which the Generality of Brutes want. They have not Seminaries of Literature, nor Cambridge, Oxford, nor Eaton or Westminster, where Arts and Sciences are taught by Rules. — No, Nature is their only School-Mistress, and they learn her Instructions with wonderful Promptness and Sagacity. The Elements founded by the infinite Creator serve them as a Book, to teach them all the Knowledge which is necessary for their Well-being here."

"…I believe it inconsistent with Humanity to eat Flesh, inconsistent with our Nature, or the Intentions of God in our first Formation, to imbrue our Teeth in the Blood of the Animals. They have the same Sense of Pleasure and Pain as we have, and we put them to an equal Torture with us by a Wound given to them; if so, it is at best a Cruelty to destroy them. I would fain know of you, that if I believe it criminal to eat Flesh, and continue so to do, whether I do not live in a Sin against Conscience, against Nature, which is the greatest of Sins; if by her I am convicted, if that faithful Monitor sets it before me as criminal to feed on the animal Creation, I seem to need no other Remonstrance."

"Man is but one Link in the great Concatenation of Beings, and to ufurp an Authority over any other part of the Chain is indeed Pride, rank Pride, and Haughtiness of Soul."

"Before we enter immediately upon the intended Controversy about the Right of eating Animals; I would beg Leave first to endeavour to unprejudice your Mind, by shewing the Primitive and Religious Notions of eating Flesh: They established their Reasons upon a fundamental Law in Nature, the original Justice of the World, which teaches us not to do that to another which we would not have another do to us. Now since 'tis evident that no Man would willingly become the Food of Beasts; therefore by the same Rule, he ought not to prey on them."

"[E]very thing which partakes of Sense, has also Reason; 'tis the Mind alone that sees, hears, &c. the Body of itself being blind, deaf, and void of all Sense. Therefore since Beasts see and hear, and perform all other Actions of Sense as we do; I hope it will not be unreasonable to assert they have a Seat of Reason."

"We have no Right of Property from Nature. When Men were first made, no Boundaries were set to his Possession; Right and Wrong were not known; no Man assumed a Right by Nature, and what was effected was by Power. If we could claim no Right to the Bodies of Animals, we had no Power to destroy. The Sparrow and the Fish of the Sea are in common to all, no Man claims a particular Right to them, therefore has no Power by Nature over them to kill."

"If I have any Virtues in me, or if there be such a distinguishing Characteristick in Man, they are chiefly a universal Love of my Fellow-creatures, placed here in concert with me to compleat the Harmony of the Universe."

"Besides the darkness of the night, many minor shadows cross our paths, making the hues of Life obscure. These are not always caused by sorrow. There are clouds brought by misunderstanding, sharp words and thoughtless speeches. Want of thought throws many shadows."

"Many argue that the is inhumane, that meat is expensive, that it contains uric acid, that it may be tubercular, and so on. All this is too true; but I do not think that the scientific case for meat is sufficiently explained, or given its due as a body-builder and repairer, as a stimulant and appetizer, which is why, when most people go without it, they must have a substitute."

"Hallie Eustace Miles ... The daughter of the of , Hallie Killick married the sportsman and writer in 1906. Together with her husband, she ran a vegetarian restaurant and pioneering health food centre, and counted AC Benson, among other literary luminaries, as customers and friends. As the centenary of the first world war approaches, her diary of their life during the , originally published in 1930, is definitely worth seeking out."