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“We are striving for the amelioration of this suffering world. Let us be economical.”

J. Howard Moore

Source: Why I Am a Vegetarian: An Address Delivered before the Chicago Vegetarian Society (1895), pp. 43–44

“It is impossible for me to express my loathing and horror of the practice men have of killing things for pastime so-called 'hunting,' or 'sport. No one but a barbarian can engage in such pursuits, or can look upon them or know of them without pain and indignation. It makes me want to fight and cry whenever I think of them. And when I see men engaged in such execrable activities (the crippling, killing, and terrifying of whole communities of innocent and happy beings, shooting them down in cold blood, and with hellish enthusiasm), my feeling is that I must stop them at all hazards. And there have been times, when I have come upon men engaged in these fiendish doings, when I would have shot them down if I had been armed, the enormity of their crimes has come over me with such vividness and power.”

J. Howard Moore

Source: The New Ethics (1907), The Perils of Over-population, pp. 157–158

“Men are not zoophilists (being-lovers). Not many of them are philanthropists (man-lovers). They are barbarians. And the wrongs inflicted by them on non-human beings are for the most part inflicted simply because they feel like it. Human nature is so constructed that men get pleasure out of doing the most monstrous deeds. It is worse than this. Human nature is so constructed that it contains elements which demand exercise, demand motor expression, and in whose expression the most lamentable and appalling effects are produced.”

J. Howard Moore

Source: The New Ethics (1907), The Perils of Over-population, p. 154

“The function of punishment is to do good, to improve the universe, to add to the sum total of happiness. And punishment which does not do this is not justified. It is a crime in itself. The penal acts of society should be judged just as other acts of conduct are judged—by their utilities.”

J. Howard Moore

Source: The New Ethics (1907), The Perils of Over-population, p. 152

“No being will do his most luminous and exalted thinking with his stomach a morgue.”

J. Howard Moore

Source: The New Ethics (1907), The Food of the Future, p. 137

“Cotton is to-day by far the most important textile used by mankind, and wool is next. And we may expect that this sartorial reform, already so far advanced, will go on, and that the more enlightened generations of the future, for both moral and economic reasons, will clothe themselves entirely in fabrics of bloodless origin.”

J. Howard Moore

Source: The New Ethics (1907), The Cost of a Skin, p. 74

“Why should we think so everlastingly of the effects of our crimes on ourselves? Why should we not lavish an occasional thought on our victims? Because we are partial instead of impartial; because we are narrow and selfish in our feelings and understanding instead of broad and altruistic; because we are a lot of fervid barbarians without any realisation of our true dimensions, and revelling in the unchallenged conceit that we are the whole thing in this world.”

J. Howard Moore

Source: The New Ethics (1907), Human Attitude Toward Others, p. 49

“Flesh foods are coming to be recognised more and more by physicians, teachers, writers, and progressive and scientific people generally, as being not only unnecessary and immoral, but as actually inhibitory of the highest efficiency and well-being in man himself. The meat fetish is nothing but an idol, a delusion pure and simple, which has been foisted upon us, like so many other delusions, by tradition, and the time is not far distant when it will be recognised as such by all who really think.”

J. Howard Moore

Source: The New Ethics (1907), The Food of the Future, p. 132

“A carnivorous animal is not an ideal animal, and never can be. The life of a carnivorous animal is a perpetual onslaught. Every meal is a murder. Eating is not the harmless activity it is to one who sits down to fruit and grains. The carnivore must kill somebody, or have somebody else do it for him, in order to eat. It cannot be otherwise. And an animal whose life is one unbroken succession of such necessities, whose stomach is the grave of hundreds and thousands, and even of tens of thousands, of his fellow-beings, may be meritorious in other respects — may preach the Golden Rule, decry war, give money to the missionary, and rail at the rich — but so long as he continues to fill himself every few hours with the blood and vitals of others, he is not only not an ideal animal, but has in reality no just claims on life. Flesh is a painful form of nutrition for any organism, but it is especially so for man, because it is unnecessary, and because man makes so many pretensions and occupies a position in the world of such exceptional responsibility.”

J. Howard Moore

Source: The New Ethics (1907), The Food of the Future, pp. 131–132

“When one sees, the variety and abundance of beautiful and bloodless fruits that gorge the markets of civilisation and considers the amount of art available for cooking and compounding this abundance, and considers, too, what might be still further accomplished in the production and preparation of foods by scientific attention to the matter, it seems so strange, so sad, and so frightful, that man, elected by the accidents of evolution to be the model and schoolmaster of the world, and adapted so signally to a guiltless diet, should continue to perpetrate in the daylight of the twentieth century the barbarous, blood-sucking atrocities of the reptile.”

J. Howard Moore

Source: The New Ethics (1907), Is Man a Plant-Eater?, p. 130

“The carnivorous life is denounced by the tenderer and more enlightened elements of mankind, and so those under indictment begin to rake and scrape to see what they can turn up in vindication of their beloved and imperilled rapacities. They find, happily, that Nature is 'red in tooth and claw,' that man has 'canine teeth,' and that human beings are without the five stomachs of the ruminantia. Of course, man is a carnivorous animal; couldn't be anything else if he wanted to be; would probably peter out if he attempted it; and it is not necessary to try to be anything else, anyway, if he could be, for he is in harmony with the all-wise and perfectly lovely regime of bloody Nature already. Mighty slim pegs on which to suspend a life of crime, considering that their substance is purely imaginary! But sufficient for those who have made up their minds beforehand to be satisfied with whatever there is.”

J. Howard Moore

Source: The New Ethics (1907), Is Man a Plant-Eater?, pp. 111–112

“[S]ince vegetal fat is identical chemically with animal fat, and vegetal protein with animal protein, since these substances are found abundantly in non-flesh products, and since the only other food substances used by man (starch and sugar) are not found except in plants and plant products, it may be asserted positively that from the standpoint of food-supply there is no reason why man should prey when he eats. The plant world contains all of the compounds necessary for human alimentation, it contains them abundantly, it contains them in forms of the highest delicacy and the greatest variety and economy, and it contains them in a much more prime condition than they are found in the diseased tissues of our mistreated servants.”

J. Howard Moore

Source: The New Ethics (1907), What Shall We Eat?, pp. 92–93

“From the standpoint of economy alone, the diet of the fields and orchards ought to appeal successfully to every one possessed of undoubted sanity. One acre devoted to wheat will support ten times as many men as one devoted to grazing. If men would take the beautiful products of the soil fresh from Nature's hand, instead of sitting down and devouring, in the form of the accumulated residuum or ruminants^ an acre at a meal, the problems o human poverty and over-population would be immensely simplified.”

J. Howard Moore

Source: The New Ethics (1907), What Shall We Eat?, p. 92

“[T]he belief that the bodies of other beings take a necessary part in human alimentation is more than a tradition: it is a convenience. For if human beings can hold on to the feeling that the flesh and blood of their fellows are in some way necessary to them, they are comparatively immune from those disturbances which the most cowed conscience is at times disposed to stir up.”

J. Howard Moore

Source: The New Ethics (1907), What Shall We Eat?, p. 78

“Furs just as warm and beautiful as murderous sealskin may be made of plush; and vegetal silk as fine and lustrous as ever was spun by the oak-eating babes of Polyphemus can be made of wood. Vegetal leather has been manufactured in London with the polish and durability of calfskin. And when the demand becomes strong enough to turn human attention profitably to the task, foot-wear just as comely and lasting, and more sanitary and comfortable, will be made at even less cost from plant products.”

J. Howard Moore

Source: The New Ethics (1907), The Cost of a Skin, pp. 74–75

“Suppose we human beings were hunted with traps by a race of giants loo feet high, very ingenious, and absolutely without conscience so far as their treatment of us was concerned. Suppose that, in spite of all our vigilance, we were continually falling into these traps, which were hidden all about us, and compelled in order to escape to eat off our own arms or legs. Suppose that even then one out of every five of us was so ill-starred as to be caught a second time, and ended up, after hours or days of unspeakable agony, by having his head smashed into a jelly by a big club. Suppose we were absolutely helpless in the matter, and that our victimisers had no higher purpose in inflicting these fiendish outrages than to get a scalp or a jawbone to dangle about their demoniacal necks. Suppose, finally, in order to complete the analogy, that these people imagined themselves to be highly civilised and enlightened. What sort of an opinion do you think we would have in the course of ages as to the real character of these people and of their fitness to be the models and superintendents of a planet?”

J. Howard Moore

Source: The New Ethics (1907), The Cost of a Skin, pp. 70–71

“I feel like saying over and over and over, what I have said many times before, that we do not know the world of living, longing, suffering, enjoying life in the midst of which we have evolved. The inhabitants of our own fields and dooryards are strangers to us. We are so little, and proud, and selfish, we never think it worth while to stop and look into their faces and get acquainted with them. It never occurs to us what a great favour it would be to them if we would actually get over into their places occasionally and realise what tragedies are constantly being enacted in their lives as a result of our insensate natures. We treat them with no consideration or respect because we have no understanding of them; and we do not understand them because we do not care anything at all about the matter. We are too busy tossing bouquets at ourselves to have much time or thought left for anybody else. We have grown up in the belief that all those who have a different shape from what we have were intended, not for life and happiness and immortality, as we were, but for death and wretchedness and chymification, and we are too dull-minded and selfish to make any change now.”

J. Howard Moore

Source: The New Ethics (1907), The Thesis of the New Ethics, p. 37

“The animal kingdom has been reared in a gory cradle.”

J. Howard Moore

Savage Survivals (1916), Savage Survivals in Higher Peoples (Continued) <br class="br">Source: &quot;The Fighting Instinct&quot;, p. 138 https://archive.org/details/savagesurvivals00moorrich/page/138/mode/1up

“In short, man, when he acts ideally, treats these beings at all times as associates, not as slaves or machines, as his best friends and most faithful and valuable allies.”

J. Howard Moore

Source: The New Ethics (1907), Silent Martyrs of Civilization, p. 65

“In the ideal state, man treats the races of beings affiliated with him, not as objects of pillage, but as beings with rights and feelings and capabilities of happiness and misery, like himself.”

J. Howard Moore

Source: The New Ethics (1907), Silent Martyrs of Civilization, p. 64