A Quote by John Dewey
The young of human beings compare so poorly in original efficiency with the young of many of the lower animals, that even the powers needed for physical sustentation have to be acquired under tuition. How much more, then, is this the case with respect to all the technological, artistic, scientific, and moral achievements of humanity!
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Monsters remain human beings. In fact, to reduce them to a subhuman level is to exonerate them of their acts of terrorism and mass murder — just as animals are not deemed morally responsible for killing. Insisting on the humanity of terrorists is, in fact, critical to maintaining their profound responsibility for the evil they commit. And, if they are human, then they must necessarily not be treated in an inhuman fashion. You cannot lower the moral baseline of a terrorist to the subhuman without betraying a fundamental value.
I went to a heavy metal concert. The singer yelled out, "How many of you people feel like human beings tonight?" And then he said, "How many of you feel like animals?" The thing is, everyone cheered after the animals part, but I cheered after the human beings part because I did not know there was a second part to the question.
When my daughter Somah was young, I didn't have much money. But I was fortunate to find a preschool where I could volunteer in exchange for lower tuition. I saw firsthand how an early childhood education shaped my daughter's success.
Victims of the violence are black and white, rich and poor, young and old, famous and unknown. They are most important of all, human beings whom other human beings loved and needed.
There is no limit to suffering human beings have been willing to inflict on others, no matter how innocent, no matter how young, and no matter how old. This fact must lead all reasonable human beings, that is, all human beings who take evidence seriously, to draw only one possible conclusion: Human nature is not basically good.
I respect animals. I have more sympathy for an injured or dead animal than I do for an injured or dead human being, because human beings participate and cooperate in their own undoing. Animals are completely innocent. There are no innocent human beings.
To be 'for animals' is not to be 'against humanity.' To require others to treat animals justly, as their rights require, is not to ask for anything more nor less in their case than in the case of any human to whom just treatment is due. The animal rights movement is a part of, not opposed to, the human rights movement. Attempts to dismiss it as anti human are mere rhetoric.
It is a law of life that human beings, even the geniuses among them, do not pride themselves on their actual achievements but thatthey want to impress others, want to be admired and respected because of things of much lower import and value.
You wouldn't consider all the bipeds you pass on the street human beings simply because they walk upright and carry their young in their bellies nine months! It is obvious how many of them are fish or sheep, worms or angels, how many are ants, how many are bees!
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 an obligation to recognize and respect the rights of animals.
It has been an obsession of human beings to create a hierarchy that places the human species on top and lumps all the "other animals" together beneath us. The resulting "speciesism" allows us to look upon animals as less deserving of all manner of rights and considerations than humans. To support this lower status, humans have argued that animals act instinctually; don't have souls; don't feel physical pain like we do; and lack self-consciousness, cognitive intelligence, emotional feelings, morality, and ethics.
The sciences that purport to treat of human things -- the new scientific storyings of the social, the political, the racial or ethnic, and the psychic, nature of human beings -- treat not of human things but mere things, things that make up the physical, or circumstantial, content of human life but are not of the stuff of humanity, have not the human essence in them.
What is charm, it is not a moral quality, it is not intellectual for no man by much thinking is able to add a grain of it to his personality. One either has it or has it not, it cannot be acquired or even cultivated. It is not physical even, it seems to be added to the human personality, an aura, a glow, the gold dust upon a butterfly's wing, the bloom upon a peach.
We think of the 1950s as an oppressive time in the culture, and indeed it was, but it was also in many ways a more secular moment, and one in which great scientific achievements flourished. I don't want to get too gauzy about this, but there was much more respect for science as a necessary part of society.
All human beings have failings, all human beings have needs and temptations and stresses. Men and women who live together through long years get to know one another's failings; but they also come to know what is worthy of respect and admiration in those they live with and in themselves. If at the end one can say, This man used to the limit the powers that God granted him; he was worthy of love and respect and of the sacrifices of many people, made in order that he might achieve what he deemed to be his task, then that life has been lived well and there are no regrets.
Our rockets can find Halley's comet, and fly to Venus with amazing accuracy, but side by side with these scientific and technical triumphs is an obvious lack of efficiency in using scientific achievements for economic needs. Many Soviet household appliances are of poor quality.
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