If Man be separated by no greater structural barrier from the brutes than they are from one another--then it seems to follow that if any process of physical causation can be discovered by which the genera and families of ordinary animals have been produced, that process of causation is amply sufficient to account for the origin of Man.
I do not know whether the animals persist after they disappear or not. I do not even know whether the infinite difference between us and them may not be compensated by _their_ persistence and _my_ cessation after apparent death, just as the humble bulb of an annual fives, whilst the glorious flowers it has put forth die away.
How do you ever manage to feed so many? You must grow crops.” “We move around so much we don’t have time to plant any crops. But we raise animals—sheep and goats and cows. So we have plenty of meat and milk. And we have manna.” “Manna?” Rahab lifted her eyebrows. “What is manna?” “It’s bread that falls from heaven.” Rahab stared at him. “I never heard of such a thing.” “I guess I’ve gotten used to the miracle,” Othniel said with a shrug. “When our God delivered us out of slavery, we were out in the desert with nothing to eat. We would have starved. But our leader Moses prayed and God sent bread from heaven. Every morning when we come out, it’s on the ground.” “You just pick up bread from the ground?” “It’s very tiny and it spoils quickly. You have to gather it every morning. I’ve been doing it all my life.
We will say, therefore, that poetry is an art which is supremely potent for the blind, and the painting has the same result on the deaf. Painting, therefore, excels poetry in proportion as the sense to which it ministers is the nobler. The only true function of the poet is to represent the words of people who talk among each other, and these alone he represents to the hearing as if they were natural, because they are natural in themselves and created by the human voice; and in all other respects he is surpassed by the painter. Still more, incomparably greater is the width of range of painting than that of speech, because the painter can accomplish an infinity of things which speech will not be able to name for want of the appropriate terms. And seest thou not that if the painter wishes to depict animals and devils in Hell with what richness of invention he proceeds?
Without philosophy we should be little above the lower animals.
Force arises from dearth or abundance; it is the child of physical motion and the grandchild of spiritual motion, and the mother and origin of gravity. Gravity is confined to the elements of {149} water and earth, and this force is infinite, because infinite worlds could be moved by it if instruments could be made by which the force could be generated. Force, with physical motion, and gravity, with resistance, are the four accidental powers by which all mortal things live and die. Force has its origin in spiritual motion, and this motion, flowing through the limbs of sentient animals, enlarges their muscles, and thus enlarged the muscles are shrunk in length and contract the tendons with which they are connected, and this is the cause of the strength in human limbs. The quality and quantity of the strength of a man can generate a further force, which will increase in proportion to the duration of the motions produced by them.
The greatness of a nation and its moral progress can be judged by the way its animals are treated.
The more I see of men the better I think of animals.--_Tauler._
Man discourseth greatly, and his discourse is for the greater part empty and false; the discourse of animals is small, but useful and true: slender certainty is better than portentous falsehood.
What a piece of work is a man! how noble in reason! how infinite in faculty! in form and movement, 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!--_Shakespeare._
If it were true that men could achieve their good by means of turning some men into sacrificial animals, and ... if I were asked to serve the interests of society apart from, above and against my own I would refuse....I would fight in the full confidence of the justice of my battle and of a living being's right to exist.
For millions of years mankind lived just like the animals. Then something happened which unleashed the power of our imagination. We learned to talk.
The walking of man and all animals is a falling forward.
The body of the earth, like the body of animals, is intersected with ramifying veins, which are all {165} united and constructed for the nourishment and life of the earth and of its creatures.
There is another fallacy which appears to me to pervade the so-called "ethics of evolution." It is the notion that because, on the whole, animals and plants have advanced in perfection of organization by means of the struggle for existence and the consequent "survival of the fittest"; therefore men in society, men as ethical beings, must look to the same process to help them towards perfection. I suspect that this fallacy has arisen out of the unfortunate ambiguity of the phrase "survival of the fittest." "Fittest" has a connotation of "best"; and about "best" there hangs a moral flavour. In cosmic nature, however, what is "fittest" depends upon the conditions. Long since, I ventured to point out that if our hemisphere were to cool again, the survival of the fittest might bring about, in the vegetable kingdom, a population of more and more stunted and humbler and humbler organisms, until the "fittest" that survived might be nothing but lichens, diatoms, and such microscopic organisms as those which give red snow its colour; while, if it became hotter, the pleasant valleys of the Thames and Isis might be uninhabitable by any animated beings save those that flourish in a tropical jungle. They, as the fittest, the best adapted to the changed conditions, would survive.
We can safely say that those people are under a delusion who call that painter a good master who can only draw well a head or a figure. Certainly there is no great merit if, after studying a single thing during a whole lifetime, you attain to a certain degree of perfection in it. But knowing, as we do, that painting includes and comprehends all the works produced by nature, or brought about by the fortuitous action of man, and in fact everything that the eye can see, he seems to me to be a poor master who can only do one thing well. Now seest thou not how many and diverse acts are performed by men? Seest thou not how many various animals there are, and likewise trees, plants and flowers; what a variety of mountainous or level places, fountains, rivers, cities, public and private buildings, {92} instruments suitable for human use; how many diverse costumes and ornaments and arts? All these things should be considered of equal effect and value when used by the man who can be called a good painter.
All animals are equal — but some animals are more equal than others.
[If animals are conscious automata with souls] the soul stands related to the body as the bell of a clock to the works, and consciousness answers to the sound which the bell gives out when it is struck.
The animals of the Burgess Shale are holy objects — in the unconventional sense that this word conveys in some cultures. We do not place them on pedestals and worship from afar. We climb mountains and dynamite hillsides to find them. We quarry them, split them, carve them, draw them, and dissect them, struggling to wrest their secrets. We vilify and curse them for their damnable intransigence. They are grubby little creatures of a sea floor 530 million years old, but we greet them with awe because they are the Old Ones, and they are trying to tell us something.
A writer out of loneliness is trying to communicate like a distant star sending signals. He isn't telling or teaching or ordering. Rather he seeks to establish a relationship of meaning, of feeling, of observing. We are lonesome animals. We spend all life trying to be less lonesome.
Etiam fera animalia, si clausa teneas, virtutis obliviscuntur=--Even savage animals, if you keep them in confinement, forget their fierceness.
But until then, He has given us dominion, and with dominion comes the responsibility of defending ourselves. When God created the animals, He also instilled in them the instinct of self-preservation. And they defend themselves by either fight or flight. And when He created mankind, He also gave us the ability and the obligation to defend our lives and our families from all harm, whether evil or benign.
I am not a vegetarian because I love animals; I am a vegetarian because I hate plants.
Scientific observation tell us that living birds form a group or class of animals, through which a certain form of skeleton runs; and that this kind of skeleton differs in certain well-defined characters from that of mammals. On the other hand, if anyone utterly ignorant of osteology, but endowed with the artistic sense of form, were set before a bird skeleton and a mammalian skeleton, he would at once see that the two were similar and yet different. Very likely he would be unable to give clear expression to his just sense of the differences and resemblances; perhaps he would make great mistakes in detail if he tried. Nevertheless, he would be able to draw from memory a couple of sketches, in which all the salient points of likeness and unlikeness would be reproduced with sufficient accuracy. The mere osteologist, however accurately he might put the resemblances and differences into words, if he lacked the artistic visualising faculty, might be hopelessly incompetent to perform any such feat; lost in details, it might not even occur to him that it was possible; or, still more probably, the habit of looking for differences might impair the perception of resemblances.
Now seest thou not that the eye comprehends the beauty of the whole world? It is the head of astrology; it creates cosmography; it gives counsel and correction to all the human arts; it impels {84} men to seek diverse parts of the world; it is the principle of mathematics; its science is most certain; it has measured the height and the magnitude of the stars; it has discovered the elements and their abodes; it has been able to predict the events of the future, owing to the course of the stars; it has begotten architecture and perspective and divine painting. O most excellent above all the things created by God! What praise is there which can express thy nobility? What peoples, what tongues, are they who can perfectly describe thy true working? It is the window of the human body, through which the soul gazes and feasts on the beauty of the world; by reason of it the soul is content with its human prison, and without it this human prison is its torment; and by means of it human diligence has discovered fire by which the eye wins back what the darkness has stolen from it. It has adorned nature with agriculture and pleasant gardens. But what need is there for me to indulge in long and elevated discourse? What thing is there which acts not by reason of the eye? It impels men from the East to the West; it has discovered navigation; and in this it excels nature, because the simple products of the earth are finite and the works which the eye makes over to the hands are infinite, as the painter shows in his portrayal of countless forms of animals, herbs, plants and places.
Nature appears to have been the cruel stepmother rather than the mother of many animals, and in some cases not the stepmother, but the pitying mother.
It was the saying of Bion, that though the boys throw stones at frogs in sport, yet the frogs do not die in sport but in earnest.
Thou hast described him king of animals, but I would rather say, king of beasts, thou being the greatest--for hast thou not slain them in order that they may give thee their children to glut thy greed with which thou hast striven to make a sepulchre for all animals? And I would say still more if I might speak the whole truth. But let us {47} confine ourselves to human matters, relating one supreme infamy, which is not to be found among the animals of the earth; because among these you will not find animals who eat their young, except when they are utterly foolish (and there are few indeed of such among them), and this occurs only among the beasts of prey, such as the lions, and leopards, panthers, lynxes, cats and the like, which sometimes feed on their young; but thou, besides thy children, dost devour thy father, thy mother, thy brother and thy friends; and not satisfied with this, thou goest forth to hunt on the islands of others, seizing other men and these half naked ... thou fattenest and chasest them down thy own throat. Now does not nature produce enough vegetables for thee to satisfy thyself? And if thou art not content with vegetables, canst thou not by a mixture of them make infinite compounds as Platina wrote, and other writers on food?
What is happiness? To animals in this world, health.
Instinct harmonizes the interior of animals as religion does the interior of men.--_Jacobi._
The fish in the water is silent, the animals on the earth is noisy, the bird in the air is singing. But man has in him the silence of the sea, the noise of the earth and the music of the air.
For I think it will be admitted, that the germs brought to us by meteorites, if any, were not ova of elephants, nor of crocodiles; not cocoa-nuts nor acorns; not even eggs of shell-fish and corals; but only those of the lowest forms of animal and vegetable life. Therefore, since it is proved that, from a very remote epoch of geological time, the earth has been peopled by a continual succession of the higher forms of animals and plants, these either must have been created, or they have arisen by evolution. And in respect of certain groups of animals, the well-established facts of palaeontology leave no rational doubt that they arose by the latter method.
Despite widespread attemps to equate human captives with domestic animals and even to market them and price them the same way <...> slaves were fortunately never held long enough in a distinctive group to undergo genetic neoteny <...>. Yet a kind of neoteny was clearly the goal of many slaveholders, even if they lacked a scientific understanding of how domestication changed the nature and behavior of animals. Aristotle's ideal of the "natural slave" was very close to what a human being would be like if subjected to a genetic change similar to that of domesticated plants and animals.
Oh, but to get through this night. Why won’t sleep come? What’s bothering me here in the dark? It’s not the badgers, it’s not the snakes. What’s bothering me? Something darker is worrying a hole inside me—look how my legs are trembling. Stop moving, Tatiana. That’s how the carnivores find you, by the flash of life on your body, they find you and eat you while you sleep. Like venomous spiders, they’ll bite you first to lull you into sleep—you won’t even feel it—and then they will gnaw your flesh until nothing remains. But even the animals eating her alive was not the thing that worried the sick hole in Tatiana’s stomach as she lay in the leaves with her face hidden from the forest, with her arms over her head, in case anything decided to fall on her. She should’ve made herself a shelter but it got dark so fast, and she was so sure she would find the lake, she hadn’t been thinking of making herself more comfortable in the woods. She kept walking and walking, and then was downed and breathless and unprepared for pitch black night. To quell the terror inside her, to not hear her own voices, Tatiana whimpered. Lay and cried, low and afraid. What was tormenting her from the inside out? Was it worry over Marina? No... not quite. But close. Something about Marina. Something about Saika... Saika. The girl who caused trouble between Dasha and her dentist boyfriend, the girl who pushed her bike into Tatiana’s bike to make her fall under the tires of a downward truck rushing headlong... the girl who saw Tatiana’s grandmother carrying a sack of sugar and told her mother who told her father who told the Luga Soviet that Vasily Metanov harbored sugar he had no intention of giving up? The girl who did something so unspeakable with her own brother she was nearly killed by her own father’s hand—and she herself had said the boy got worse—and this previously unmentioned brother was, after all, dead. The girl who stood unafraid under rowan trees and sat under a gaggle of crows and did not feel black omens, the girl who told Tatiana her wicked stories, tempted Tatiana with her body, turned away from Marina as Marina was drowning...who turned Marina against Tatiana, the girl who didn’t believe in demons, who thought everything was all good in the universe, could she . . . What if...? What if this was not an accident? Moaning loudly, Tatiana turned away to the other side as if she’d just had a nightmare. But she hadn’t been dreaming. Saika took her compass and her knife. But Marina took her watch. And there it was. That was the thing eating up Tatiana from the inside out. Could Marina have been in on something like this? Twisting from side to side did not assuage her torn stomach, did not mollify her sunken heart. Making anguished noises, her eyes closed, she couldn’t think of fields, or Luga, or swimming, or clover or warm milk, anything. All good thoughts were drowned in the impossible sorrow. Could Marina have betrayed her?
The way of walking in man is similar in all cases to the universal way of walking in four-footed animals, because, just as they move their feet {48} crosswise, like a trotting horse, so man moves his four limbs crosswise, that is to say, in walking he puts forward his right foot simultaneously with his left arm, and so on vice versa.
The substantial wealth of a man consists in the earth he cultivates with its plants and animals, and in the rightly produced works of his own hands.
Critics must excuse me if I compare them to certain animals called asses, who, by gnawing vines, originally taught the great advantage of pruning them.
By no effort of the understanding, by no stretch of imagination, can I explain to myself how language could have grown out of anything which animals possess, even if we granted them millions of years for that purpose. If anything has a right to the name of specific difference, it is language, as we find it in man, and in man only. Even if we removed the name of specific difference from our philosophic dictionaries, I should still hold that nothing deserves the name of man except what is able to speak.
This is a key to understanding our history and psychology. Genus Homo’s position in the food chain was, until quite recently, solidly in the middle. For millions of years, humans hunted smaller creatures and gathered what they could, all the while being hunted by larger predators. It was only 400,000 years ago that several species of man began to hunt large game on a regular basis, and only in the last 100,000 years – with the rise of Homo sapiens – that man jumped to the top of the food chain. That spectacular leap from the middle to the top had enormous consequences. Other animals at the top of the pyramid, such as lions and sharks, evolved into that position very gradually, over millions of years. This enabled the ecosystem to develop checks and balances that prevent lions and sharks from wreaking too much havoc. As lions became deadlier, so gazelles evolved to run faster, hyenas to cooperate better, and rhinoceroses to be more bad-tempered. In contrast, humankind ascended to the top so quickly that the ecosystem was not given time to adjust. Moreover, humans themselves failed to adjust. Most top predators of the planet are majestic creatures. Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous. Many historical calamities, from deadly wars to ecological catastrophes, have resulted from this over-hasty jump.
All plants and animals exhibit the tendency to vary, the causes of which have yet to be ascertained; it is the tendency of the conditions of life, at any given time, while favouring the existence of the variations best adapted to them, to oppose that of the rest and thus to exercise selection; and all living things tend to multiply without limit, while the means of support are limited; the obvious cause of which is the production of offspring more numerous than their progenitors, but with actual expectation of life in the actuarial sense. Without tne first tendency there could be no evolution. Without the second, there would be no good reason why one variation should disappear and another take its place; that is to say, there would be no selection. Without the third, the struggle for existence, the agent of the selective process in the state of nature, would vanish.
While nature has ordained that animals should feel pain in order that the instruments which might be liable to be maimed or marred by motion may be preserved, plants do not come into collision with the objects which are before them; whence pain is not a necessity for them, and therefore when they are broken they do not feel pain, as animals do.
A man can live and be healthy without killing animals for food; therefore, if he eats meat, he participates in taking animal life merely for the sake of his appetite. And to act so is immoral.
All animals are equal but some animals are more equal than others.
Man is the sum-total of all the animals.
When I take people round to see my animals, one of the first questions they ask (unless the animal is cute and appealing) is, "what use is it?" by which they mean, "what use is it to them?" To this one can reply "What use is the Acropolis?" Does a creature have to be of direct material use to mankind in order to exist? By and large, by asking the question "what use is it?" you are asking the animal to justify its existence without having justified your own.
In the wild, animals stick to the same paths for the same pressing reasons, season after season.
Man perfected by society is the best of all animals; he is the most terrible of all when he lives without law and without justice.
~Pity.~--Pity is not natural to man. Children are always cruel. Savages are always cruel. Pity is acquired and improved by the cultivation of reason. We may have uneasy sensations from seeing a creature in distress, without pity; for we have not pity unless we wish to relieve them. When I am on my way to dine with a friend, and, finding it late, bid the coachman make haste, if I happen to attend when he whips his horses, I may feel unpleasantly that the animals are put to pain, but I do not wish him to desist; no, sir, I wish him to drive on.--_Johnson._
If you made up a city like this, no one would have believed you. It seemed more like myth than reality- a whole metropolis built up around an industry that recorded dreams on giant screens, a city bordered by an ocean and a desert and snowcapped mountains. And right through the urban sprawl were canyons full of flowers, wild animals and secrets.
Pythagoras used to say that he had received as a gift from Mercury the perpetual transmigration of his soul, so that it was constantly transmigrating and passing into all sorts of plants or animals.
Agitation prevents rebellion, keeps the peace, and secures progress. Every step she gains is gained forever. Muskets are the weapons of animals. Agitation is the atmosphere of the brains.--_Wendell Phillips._
It is an easy matter for him who knows man to arrive at universal knowledge, since all terrestrial animals are similar in regard to their structure, that is to say, in regard to the muscles and bones, and they do not vary save in height and thickness; then there are the aquatic animals, and I will not persuade the painter that any rule can be made with regard to these because they are of infinite variety--so are the insects.
The greatness of man is so evident that it is even proved by his littleness. For what in animals is nature we call in man littleness, whereby we recognise that his nature being now like that of animals he is fallen from a better nature which once was his.