A Quote by Sherrilyn Kenyon
Were-Hunters are different from humans. (Ravyn) You mean other than the fact that you live for several hundred years, can turn into animals, time travel, and wave your hand to make freaky stuff happen? (Susan)
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And if I don’t want you to? (Ravyn) You know, you’d look really weird in a dress and high heels. (Susan) What’s that supposed to mean? (Ravyn) It means you’re not my mother. Now stop arguing and help me find my shoes. (Susan)
Trust me: you make a movie about time travel, and you know for a fact humans will never travel through time. The paradoxes that come up just from trying to tell a story with time travel really illuminates the fact that it's impossible. It will never happen. We can barely get through a movie that involves time travel.
We are all here on this planet, as it were, as tourists. None of us can live here forever. The longest we might live is a hundred years. So while we are here we should try to have a good heart and to make something positive and useful of our lives. Whether we live just a few years or a whole century, it would be truly regrettable and sad if we were to spend that time aggravating the problems that afflict other people, animals, and the environment. The most important things is to be a good human being.
The theory I'm putting forward here is that storytelling is a genetic characteristic in the sense that early human hunters who were able to organize events into stories were more successful than hunters who weren't—and this success translated directly into reproductive success. In other words, hunters who were storytellers tended to be better represented in the gene pool than hunters who weren't, which (incidentally) accounts for the fact that storytelling isn't just found here and there among human cultures, it's found universally.
You mean one human is good, but a hundred humans is bad?" "Exactly. One human is just a person. A hundred humans make a society. And societies have kings, and religions and priests, and all these other things serrin completely fail to understand
When humans act like animals, they become the most dangerous of animals to themselves and other humans, and this is because of another critical difference between humans and animals: Whereas animals are usually restrained by the limits of physical appetites, humans have mental appetites that can be far more gross and capacious than physical ones. Only humans squander and hoard, murder and pillage because of notions.
Humans — who enslave, castrate, experiment on, and fillet other animals — have had an understandable penchant for pretending animals do not feel pain. A sharp distinction between humans and 'animals' is essential if we are to bend them to our will, make them work for us, wear them, eat them — without any disquieting tinges of guilt or regret. It is unseemly of us, who often behave so unfeelingly toward other animals, to contend that only humans can suffer. The behavior of other animals renders such pretensions specious. They are just too much like us.
Humans aren't as good as we should be in our capacity to empathize with feelings and thoughts of others, be they humans or other animals on Earth. So maybe part of our formal education should be training in empathy. Imagine how different the world would be if, in fact, that were 'reading, writing, arithmetic, empathy.'
Rome remained free for four hundred years and Sparta eight hundred, although their citizens were armed all that time; but many other states that have been disarmed have lost their liberties in less than forty years.
I mumble hocus-pocus and the next thing you know, I’m a cat. (Ravyn) I suppose it’s a step up. The last guy I had in my house could only turn into a beer-drinking pig. (Susan)
The pretense that humans are superior to nonhumans is entirely unsupportable. I have seen no compelling evidence that humans are particularly more "intelligent" than any other creature. I have had long and fruitful relationshis with many nonhuman animals, both domesticated and wild, and have reveled in the bouquet of radically different intelligences - different forms, not different "quantities" that they have introduced to me, each in his or her own time, in his or her own way.
As Jeremy Bentham had asked about animals well over two hundred years ago, the question was not whether they could reason or talk, but could they suffer? And yet, somehow, it seemed to take more imagination for humans to identify with animal suffering than it did to conceive of space flight or cloning or nuclear fusion. Yes, she was a fanatic in the eyes of most of the country. . .Mostly, however, she just lacked patience for people who wouldn't accept her belief that humans inflicted needless agony on the animals around them, and they did so in numbers that were absolutely staggering.
I can’t believe I’m mated to someone who’s allergic to me. (Ravyn) You? I’m the one who should be having a hissy. How do I introduce you to people? Hi, this is my…what? Significant other? Mate? Pet? (Susan)
The similarities among animals that are on the surface very different are no coincidence. In fact, animal locomotion is no different than other flows, animate and inanimate they all develop in space and in time such that they optimize the flow of material.
There were Arcadians here, Katagaria, Dark-Hunters, demons, humans, and who knew what else. By rights none of them should get along and yet they were together tonight. Bound by something other than blood. They were bound together by their hearts.’ (Gallagher)
So far as this argument is concerned nonhuman animals and infants and retarded humans are in the same category; and if we use this argument to justify experiments on nonhuman animals we have to ask ourselves whether we are also prepared to allow experiments on human infants and retarded adults; and if we make a distinction between animals and these humans, on what basis can we do it, other than a bare-faced - and morally indefensible - preference for members of our own species?
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