Animals

"We have enslaved the rest of the animal creation, and have treated our distant cousins in fur and feathers so badly that beyond doubt, if they were able to formulate a religion, they would depict the Devil in human form."

"Siquidem et per naturam pleraque mutationem recipiunt, et corrupta in diversas species transformantur; sicut de vitulorum carnibus putridis apes, sicut de equis scarabei, de mulis locustae, de cancris scorpiones."

"To my way of thinking there's something wrong, or missing, with any person who hasn't got a soft spot in their heart for an animal of some kind. With most folks the dog stands highest as man's friend, then comes the horse, with others the cat is liked best as a pet, or a monkey is fussed over; but whatever kind of animal it is a person likes, it's all hunkydory so long as there's a place in the heart for one or a few of them."

"How will man, that sanguinary tyrant, be able to excuse himself from the charge of those innumerable cruelties inflicted on his unoffending subjects committed to his care, formed for his benefit, and placed under his authority by their common Father?"

"But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee: Or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee. Who knoweth not in all these that the hand of the LORD hath wrought this? In whose hand is the soul of every living thing, and the breath of all mankind."

"A person who already displays ... cruelty to animals is also no less hardened towards men. We can already know the human heart, even in regard to animals."

"The more we devote ourselves to observing animals and their behaviour, the more we love them, on seeing how gready they care for their young; in such a context, we cannot even contemplate cruelty to a wolf. Leibnitz put the grub he had been observing back on the tree with its leaf, lest he should be guilty of doing any harm to it. It upsets a man to destroy such a creature for no reason, and this tenderness is subsequendy transferred to man."

"Thus our duties to animals are indirectly duties to humanity."

"True human goodness, in all its purity and freedom, can come to the fore only when its recipient has no power. Mankind's true moral test, its fundamental test (which lies deeply buried from view), consists of its attitude toward those who are at its mercy: animals. And in this respect mankind has suffered a fundamental debacle, a debacle so fundamental that all others stem from it."

"Man only is endowed with wisdom so as to understand religion, and this is the principal if not the only difference betwixt him and dumb animals; for other things that seem peculiar to him, though they are not the same in them, yet they appear to be alike ... What is there more peculiar to man than reason, and foresight? Yet there are animals which make several different ways of retiring from their dens; that when in danger they may escape; which without understanding and forethought they could not do. Others make provision for the future."

"Cet animal est tres méchant; Quand on l'attaque il se défend."

"At one time the benevolent affections embrace merely the family, soon the circle expanding includes first a class, then a nation, then a coalition of nations, then all humanity, and finally, its influence is felt in the dealings of man with the animal world. In each of these stages a standard is formed, different from that of the preceding stage, but in each case the same tendency is recognised as virtue."

"It is abundantly evident, both from history and from present experience, that the instinctive shock, or natural feeling of disgust, caused by the sight of the sufferings of men is not generically different from that which is caused by the sight of the sufferings of animals."

"Never better than after the last four centuries of his history could a Western man understand that, while assuming the right to impose a radical separation of humanity and animality, while granting to one all that he denied the other, he initiated a vicious circle. The one boundary, constantly pushed back, would be used to separate men from other men and to claim—to the profit of ever smaller minorities—the privilege of a humanism, corrupted at birth by taking self-interest as its principle and its notion."

"If we cut up beasts simply because they cannot prevent us and because we are backing our own side in the struggle for existence, it is only logical to cut up imbeciles, criminals, enemies, or capitalists for the same reasons."

"We have an easy time thinking of animals as animals in part because they smell like animals. But what are you supposed to think when you find a group of humans who smell no better than cows, even worse? It reminds you that humans are animals, with the ability to stink like pigs, and kill like the wolves."

"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."

"And with animals, if we approach them in a rational way we shall find a trace of the intelligible in them which is a not unworthy imitation of what is above reason. For if we look at those beings that naturally care for their offspring, we are encouraged to define for ourselves reverently and with godly boldness that God exercises providence in his sovereign uniqueness over all beings."

"It is an act of cruelty, of barbarism, to kill, to strike unconscious, and to cut the throat of animals, who do no harm to anyone, the way we do; because they are sensitive to injury and pain just as we are, regardless of what is said vainly, falsely, and ridiculously by our new Cartesians, who regard them as purely machines without soul and without feelings ... This is a ridiculous opinion, a pernicious principle, and a detestable doctrine, because it clearly tends to stifle in the hearts of men all feelings of kindness, of gentleness, and of humanity that they might have toward these poor animals. ... Blessed are the nations that treat them kindly and favorably, who are compassionate toward their miseries and their pains; but cursed are the nations that treat them cruelly, who tyrannize over them, who enjoy shedding their blood, and who are avid to eat their flesh."

"We are not just rather like animals; we are animals. Our difference from other species may be striking, but comparisons with them have always been, and must be, crucial to our view of ourselves."

"Granted that any practice causes more pain to animals than it gives pleasure to man; is that practice moral or immoral? And if, exactly in proportion as human beings raise their heads out of the slough of selfishness, they do not with one voice answer 'immoral,' let the morality of the principle of utility be for ever condemned."

"For my own part, I cannot without grief see so much as an innocent beast pursued and killed that has no defence, and from which we have received no offence 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."

"While a man was walking along a road, he became very thirsty and found a well. He lowered himself into the well, drank, and came out. Then [he saw] a dog protruding its tongue out with thirst. The man said: "This dog has become exhausted from thirst in the same way as I." He lowered himself into the well again and filled his shoe with water. He gave the dog some water to drink. He thanked God, and [his sins were] forgiven. The Prophet was then asked: "Is there a reward for us in our animals?" He said: "There is a reward in every living thing."

"A prostitute was forgiven by Allah, because, passing by a panting dog near a well and seeing that the dog was about to die of thirst, she took off her shoe, and tying it with her head-cover she drew out some water for it. So, Allah forgave her because of that."

"In former days all animals could speak and so could the flowers, the trees and the stones and all lifeless things who were all created by the same God who had created man. Therefore man should be kind to all animals, and treat all lifeless things as if they could still hear and understand. On the day of the Last Judgement the animals would be called in first by God to give evidence against the dead man. Only after the animals had had their say would his fellow creatures be called in as witnesses."

"The animals are our brothers; another nation living on earth, growing up beside us. They are not lesser beings; they are selves in different forms. Some of them have flippers, some wings for motivation; some have two propelling legs, some have four; we have only two. Some have thumbs, some have claws. We have manufactured claws and worse. We have no rights over these creatures; yet we exploit and imprison them. They should run wild and be on their own but we have corrupted them, enslaved them and modified their behavior and opportunities. Some of them like it, some don't. We have made friends of some and slaves of others."

"Now what is it that moves our very hearts and sickens us so much at cruelty shown to poor brutes? ... They have done us no harm and they have no power of resistance; it is the cowardice and tyranny of which they are the victims which make their sufferings so especially touching. Cruelty to animals is as if man did not love God. ... There is something so very dreadful, so Satanic, in tormenting those who have never harmed us, who cannot defend themselves, who are utterly in our power."

"The creatures outside looked from pig to man, and from man to pig, and from pig to man again; but already it was impossible to say which was which."

"Four legs good, two legs bad."

"All animals are equal — but some animals are more equal than others."

"If you once admit that all that is most wonderful in the actions of beasts, may be done by means of a material soul; will you not soon grant what follows, and say, that all that passes in man may be also done by a material soul? ... If you once grant that beasts, without any spiritual soul, are capable of thinking, of acting for an end, of foreseeing things to come, of remembering what is past, of acquiring experience by the particular reflection they make upon it; why will you not grant that men are capable of exercising their functions without any spiritual soul?"

"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."

"We see that kindness or humanity has a larger field than bare justice to exercise itself in; law and justice we cannot, in the nature of things, employ on others than men; but we may extend our goodness and charity even to irrational creatures; and such acts flow from a gentle nature, as water from an abundant spring. It is doubtless the part of a kind-natured man to keep even worn-out horses and dogs, and not only take care of them when they are foals and whelps, but also when they are grown old."

"The industrialization — and brutalization — of animals in America is a relatively new, evitable, and local phenomenon: No other country raises and slaughters its food animals quite as intensively or as brutally as we do. No other people in history has lived at quite so great a remove from the animals they eat. Were the walls of our meat industry to become transparent, literally or even figuratively, we would not long continue to raise, kill, and eat animals the way we do."

"I think that when friendship and perception of kinship ruled everything, no one killed any creature, because people thought the other animals were related to them."

"Animals are rational; in most of them logos is imperfect, but it is certainly not wholly lacking. So if, as our opponents say, justice applies to rational beings, why should not justice, for us, also apply to animals?"

"A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel."

"MAN IS FUNDAMENTALLY AN ANIMAL. Animals, as distinct from man, are not machine-like, not sadistic; their societies, within the same species, are incomparably more peaceful than those of man. The basic question, then is: What has made the animal, man, degenerate into a machine? When I say "animal," I do not mean anything bad, cruel or "base"; I am stating a biological fact. Man has developed the peculiar concept that he is not an animal at all, but, well — man; a creature which long since has shed that which is "bad," which is "animal." He demarcates himself in all possible ways from the bad animal and points, in proof of his "being better," to culture and civilization which distinguish him from the animal. He shows, in his whole behavior, his "theories of values," his moral philosophies, his "monkey trials" and such, that he does not want to be reminded of the fact that basically he is an animal, an animal, furthermore, which has much more in common with the "animal" than with that being which he asserts to be and dreams of being. The theory of the German Übermensch has this origin. Man shows by his maliciousness, his inability to live in peace with his kind, his wars, that what distinguishes him from the other animals is only his unbounded sadism and the mechanical trinity of the authoritarian concept of life, mechanistic science and the machine. If one looks at the results of civilization as they present themselves over long periods of time, one finds that these contentions of man are not only erroneous; more than that, they seem to be made expressly for the purpose of making man forget that he is an animal."

"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."

"Our treatment of animals is the last moral frontier, the ultimate test of our humanity, the mirror by which we can see most deeply into our own souls."

"If I am bound to do no injury to my fellow-creatures, this is less because they are rational than because they are sentient beings: and this quality, being common both to men and beasts, ought to entitle the latter at least to the privilege of not being wantonly ill-treated by the former."

"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."

"Without perfect sympathy with the animals around them, no gentleman's education, no Christian education, could be of any possible use."

"There is no impersonal reason for regarding the interests of human beings as more important than those of animals. We can destroy animals more easily than they can destroy us; that is the only solid basis of our claim to superiority. We value art and science and literature, because these are things in which we excel. But whales might value spouting, and donkeys might maintain that a good bray is more exquisite than the music of Bach. We cannot prove them wrong except by the exercise of arbitrary power."

"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 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."

"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!"

"Thus, because Christian morals leave animals out of consideration ... therefore in philosophical morals they are of course at once outlawed; they are merely "things," simply means to ends of any sort; and so they are good for vivisection, for deer-stalking, bull-fights, horse-races, etc., and they may be whipped to death as they struggle along with heavy quarry carts. Shame on such a morality ... which fails to recognize the Eternal Reality immanent in everything that has life, and shining forth with inscrutable significance from all eyes that see the sun!"

"Compassion for animals is intimately connected with goodness of character, and it may be confidently asserted that he, who is cruel to living creatures, cannot be a good man. Moreover, this compassion manifestly flows from the same source whence arise the virtues of justice and loving-kindness towards men."