A Quote by George Bernard Shaw
Man is the only animal which esteems itself rich in proportion to the number and voracity of its parasites.
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I have lived to prove Thoreau's contention that a man is rich in proportion to the number of things which he can afford to let alone.
A man is rich in proportion to the number of things he can afford to let alone.
Maybe I'd be in a different place in my career if I'd had that 10-year plan, a lot of people went at it with this voracity that I never had. My only voracity was to have fun and to be in the mix.
When the farmer has got his house, he may not be the richer but the poorer for it, and it be the house that has got him... a man is rich in proportion to the number of things which he can afford to let alone.
The human being is in the most literal sense a political animal, not merely a gregarious animal, but an animal which can individuate itself only in the midst of society.
There is no doubt, that man is not built to be a carnivorous animal. What a sweet, pleasing and innocent sight is the spectacle of a table served that way and what a difference to a make up of fuming animal meat, slaughtered and dead! Man in no way has the constitution of a carnivorous being. Hunt and voracity are unnatural to him. Man has neither the sharp pointed teeth or claws to slaughter his prey. On the contrary his hands are made to pick fruits, berries and vegetables and teeth appropriate to chew them.
He said that man’s heart was the only bad heart in the animal kingdom; that man was the only animal capable of feeling malice, envy, vindictiveness, revengefulness, hatred, selfishness, the only animal that loves drunkenness, almost the only animal that could endure personal uncleanliness and a filthy habitation, the sole animal in whom was fully developed the base instinct called patriotism, the sole animal that robs, persecutes, oppresses and kills members of his own tribe, the sole animal that steals and enslaves the members of any tribe.
Experience demands that man is the only animal which devours his own kind, for I can apply no milder term to the general prey of the rich on the poor.
It is not very unreasonable that the rich should contribute to the public expense, not only in proportion to their revenue, but something more than in that proportion.
He who esteems trifles for themselves is a trifler; he who esteems them for the conclusions to be drawn from them, or the advantage to which they can be put, is a philosopher.
I fear animals regard man as a creature of their own kind which has in a highly dangerous fashion lost its healthy animal reason - as the mad animal, as the laughing animal, as the weeping animal, as the unhappy animal.
What is really desired, under the name of riches, is essentially, power over men ... this power ... is in direct proportion to the poverty of the men over whom it is exercised, and in inverse proportion to the number of persons who are as rich as ourselves.
A man who examines the saddle and bridle and not the animal itself when he is out to buy a horse is a fool; similarly, only an absolute fool values a man according to his clothes, or according to his position, which after all is only something we wear like clothing.
The necessaries of life occasion the great expense of the poor. They find it difficult to get food, and the greater part of their little revenue is spent in getting it. The luxuries and vanities of life occasion the principal expense of the rich, and a magnificent house embellishes and sets off to the best advantage all the other luxuries and vanities which they possess ... It is not very unreasonable that the rich should contribute to the public expense, not only in proportion to their revenue, but something more than in that proportion.
Man is a thinking animal, a talking animal, a toolmaking animal, a building animal, a political animal, a fantasizing animal. But, in the twilight of a civilization he is chiefly a taxpaying animal.
Man is the only animal who does not feel at home in nature, who can feel evicted from paradise, the only animal for whom his own existence is a problem that he has to solve and from which he cannot escape. He cannot go back to the prehuman state of harmony with nature, and he does not know where he will arrive if he goes forward. Man's existential contradiction results in a state of constant disequilibrium. This disequilibrium distinguishes him from the animal, which lives, as it were, in harmony with nature.
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