Will you, laying aside all partiality, consider in the silence of your thoughts that we [humans] are creatures either quite like the rest [of animals], or separated by no great difference? For what is there to show that we do not resemble them? or what excellence is in us, such that we scorn to be ranked as creatures? Their bodies are built up on bones, and bound closely together by sinews; and our bodies are in like manner built up on bones, and bound closely together by sinews.
Oh, God, enlarge within us the sense of fellowship with all living things, our brothers the animals to whom Thou gavest the earth in common with us. We remember with shame that in the past we have exercised the high dominion of man with ruthless cruelty so that the voice of the earth, which should have gone up to thee in song, has been a groan of travail.
Animals are born, are sentient and are mortal. In these things they resemble man. In their superficial anatomy — less in their deep anatomy — in their habits, in their time, in their physical capacities, they differ from man. They are both like and unlike.
I believe that animals have rights which, although different from our own, are just as inalienable. I believe animals have the right not to have pain, fear or physical deprivation inflicted upon them by us. Even if they are on the way to the slaughterhouse, animals have the right to food and water and shelter if it is needed. They have the right not to be brutalized in any way as food resources, for entertainment or any other purpose.
I shall have to express a very deep conviction: that until we have courage to recognize cruelty for what it is—whether its victim is human or animal—we cannot expect things to be much better in the world. There can be no double standard. We cannot have peace among men whose hearts find delight in killing any living creature. By every act that glorifies or even tolerates such moronic delight in killing, we set back the progress of humanity.
The lower animals, like man, manifestly feel pleasure and pain, happiness and misery. Happiness is never better exhibited than by young animals, such as puppies, kittens, lambs, &c., when playing together, like our own children.
Most of the more complex emotions are common to the higher animals and ourselves. Every one has seen how jealous a dog is of his master's affection, if lavished on any other creature; and I have observed the same fact with monkeys. This shews that animals not only love, but have the desire to be loved.
Confined within this catch-all concept, within this vast encampment of the animal, in this general singular, within the strict enclosure of this definite article (“the Animal” and not “animals”), as in a virgin forest, a zoo, a hunting or fishing ground, a paddock or an abattoir, a space of domestication, are all the living things that man does not recognize as his fellows, his neighbors, or his brothers.
Love the animals: God has given them the rudiments of thought and untroubled joy. So do not trouble it, do not harass them, do not deprive them of their joy, do not go against God's intent. Man, do not exhale yourself above the animals: they are without sin, while you in your majesty defile the earth by your appearance on it, and you leave the traces of your defilement behind you — alas, this is true of almost every one of us!
For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity. All go unto one place; all are of the dust, and all turn to dust again.
Animals are such agreeable friends - they ask no questions, they pass no criticisms.
Animals are always loyal and love you, whereas children you never know where you are.
Animals are not here for us to do as we please with. We are not their superiors, we are their equals. We are their family. Be kind to them.
Thousands of people who say they "love" animals sit down once or twice a day to enjoy the flesh of creatures who have been utterly deprived of everything that could make their lives worth living and who endured the awful suffering and the terror of the abattoirs — and the journey to get there — before finally leaving their miserable world, only too often after a painful death.
The more we learn of the true nature of non-human animals, especially those with complex brains and corresponding complex social behavior, the more ethical concerns are raised regarding their use in the service of man—whether this be in entertainment, as "pets," for food, in research laboratories, or any of the other uses to which we subject them.
I wanted to talk to the animals like Dr. Dolittle.
Animals when in company walk in a proper and sensible manner, in single file, instead of sprawling all across the road and being of no use or support to each other in case of sudden trouble or danger.
Animals are the main victims of history, and the treatment of domesticated animals in industrial farms is perhaps the worst crime in history.
The fate of farm animals is not an ethical side issue. It concerns the majority of Earth's large creatures: tens of billions of sentient beings, each with a complex world of sensations and emotions, but who live and die as cogs in an industrial production line.
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.
We seem to be in the place of God to them, to be his vice-regents, and empowered to receive homage from them in his name. And we are obliged, by the same tenure, to be their guardians and benefactors.
Next to the ridicule of denying an evident truth, is that of taking much pains to defend it; and no truth appears to me more evident, than that beasts are endow'd with thought and reason as well as men. The arguments are in this case so obvious, that they never escape the most stupid and ignorant.
'Tis from the resemblance of the external actions of animals to those we ourselves perform, that we judge their internal likewise to resemble ours; and the same principle of reasoning, carry'd one step farther, will make us conclude that since our internal actions resemble each other, the causes, from which they are deriv'd, must also be resembling.
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.
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.
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.
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.
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.
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.
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.
All animals are equal — but some animals are more equal than others.
Every thing of persecution and revenge between man and man, and every thing of cruelty to animals, is a violation of moral duty.
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.
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.
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.
Without perfect sympathy with the animals around them, no gentleman's education, no Christian education, could be of any possible use.
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"When there was no Man to receive it!
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.
We will one day think it as horrible to eat animals as we now think it horrible to eat each other.
Animals are among the first inhabitants of the mind's eye. They are basic to the development of speech and thought. Because of their part in the growth of consciousness, they are inseparable from the series of events in each human life, indispensable to our becoming human in the fullest sense.
Longer than memory we have known that each animal has its power and place, each a skill, virtue, wisdom, innocence — a special access to the structure and flow of the world. Each surpasses ourselves in some way. Together, sacred, they help hold the cosmos together, making it a joy and beauty to behold, but above all a challenge to understand as story, drama, and sacred play.
What a piece of work is a man! How noble in reason! how infinite in faculty! in form, in moving, how express and admirable! in action how like an angel! in apprehension how like a god! the beauty of the world! the paragon of animals! And yet, to me, what is this quintessence of dust? Man delights not me; no, nor woman neither, though, by your smiling, you seem to say so.
As often as Herman had witnessed the slaughter of animals and fish, he always had the same thought: in their behavior toward creatures, all men were Nazis. The smugness with which man could do with other species as he pleased exemplified the most extreme racist theories, the principle that might is right.
When a human being relates to an individual nonhuman being as an anonymous object, rather than as a being with its own subjectivity, it is the human, and not the other animal, who relinquishes personhood.
… the suffering or frustration of an animal of another species is an evil of the same general sort as is the suffering or frustration of a human being, and that we humans have the same general sort of moral obligation to refrain from causing, and to try actively to prevent, such evil when it concerns animals as when it concerns human beings.
To Indians the idea of the transmigration of the soul from animal to man, and man to animal, does not seem strange, and so from our scriptures pity for all sentient creatures has not been banished as a sentimental exaggeration. When I am in close touch with Nature in the country, the Indian in me asserts itself and I cannot remain coldly indifferent to the abounding joy of life throbbing within the soft down-covered breast of a single tiny bird.
[Concerning the love La Fontaine felt for animals] He follows their emotions, he represents their reasonings, he becomes tender, he becomes gay, he participates in their feelings. The factis, he lived in them. […] The animals contain all the materials of man-sensations, judgments, images.
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.
It is just like man's vanity and impertinence to call an animal dumb because it is dumb to his dull perceptions.
There are two things for which animals are to be envied: they know nothing of future evils, or of what people say about them.
The animals of the world exist for their own reasons. They were not made for humans any more than black people were made for whites or women for men.