A Quote by Leo Tolstoy
It may be suggested by some books that it is not a sin to kill an animal, but it is written in our own hearts - more clearly than in any book - that we should take pity on animals in the same way as we do on humans.
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What distinguishes us humans from animals is our conscience. Once our conscience is gone we lose our humanness. Without conscience, humans can be far more dangerous than beasts. Beasts kill for food, humans kill for ideology. Beasts kill just enough to eat. Humans can kill endlessly.
I believe that the best way to create good living conditions for any animal, whether it's a captive animal living in a zoo, a farm animal or a pet, is to base animal welfare programs on the core emotion systems in the brain. My theory is that the environment animals live in should activate their positive emotions as much as possible, and not activate their negative emotions any more than necessary. If we get the animal's emotions rights, we will have fewer problem behaviors... All animals and people have the same core emotion systems in the brain.
We're all animals, high school is animals, but some of us are more animal than others. Like in 'Animal Farm,' which I read, all animals are created equal, but some are more equal than others? Here in the real world, all equals are created animal, but some are more animal than others.
The animal liberation movement is saying that where animals and humans have similar interests - we might take the interest in avoiding physical pain as an example, for it is an interest that humans clearly share with other animals - those interests are to be counted equally, with no automatic discount just because one of the beings is not human.
You take this meat eating. Many people have to kill the animals because of your non-vegetarianism. You are responsible for the death of those animals. They are killed because you eat them. This is a sin. What a sin to kill innocent animals and eat them.
A bear and a deer are both wild animals. We allow the deer to roam in our backyard but we do not give the same right to the bear. It is because the bear is dangerous. Neither the bear nor the deer have rights. We humans give them rights. Taking in account our own security, we give to some animals some rights and deny the same to other animals.
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.
We humans are in such a strange position—we are still animals whose behavior reflects that of our ancestors, yet we are unique—unlike any other animal on earth. Our distinctiveness separates us and makes it easy to forget where we came from. Perhaps dogs help us remember the depth of our roots, reminding us—the animals at the other end of the leash—that we may be special, but we are not alone. No wonder we call them our best friends.
If we would be angry and not sin, we must be angry at nothing but sin; and we should be more jealous for the glory of God than for any interest or reputation of our own.
It is possible for the devil to inhabit animals the same way he inhabits humans and that causes a sin of lust.
We are all afflicted with our own spiritual blindness. That's what sin does to us, and we all sin. We would do better to look into our own hearts and deal with our own sin before we condemn the sins of others.
I prefer the company of animals more than the company of humans. Certainly, a wild animal is cruel. But to be merciless is the privilege of civilized humans.
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?
To be rejected on account of old age may or may not feel the same as being rejected on the basis of race or sex. But it is clearly unjust and dehumanizing, and the law should take it more seriously than it does.
Perhaps if there were more of that intense distress for souls that leads to tears, we should more frequently see the results we desire. Sometimes it may be that while we are complaining of the hardness of the hearts of those we are seeking to benefit, the hardness of our own hearts and our feeble apprehension of the solemn reality of eternal things may be the true cause of our want of success.
he technology that threatens to kill off books as we know them - the "physical book," a new phrase in our language - is also making the physical book capable of being more beautiful than books have been since the middle ages.
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