“Whether we had a (good) moral intuition more developed, we would be as much morally disgusted by the rapacity of those who try to benefit from, and monopolize (or secure or corner), having no consideration (regardless or irrespective of) for others ("autrui", Fr.), than we physically are by a sickening (or nauseating) smell.”

Source: Words of a Sage : Selected thoughts of African Spir (1937), p. 43.

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African Spir98

Russian philosopher 1837–1890

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“All stories teach, whether the storyteller intends them to or not. They teach the world we create. They teach the morality we live by. They teach it much more effectively than moral precepts and instructions.”

Philip Pullman (1946) English author

“Moral judgments may conflict with one another. Two conflicting moral judgments cannot both be right. This does not mean that the moral intuition itself is subject to error, but merely that we may fail to disentangle the intuition itself from irrelevances, or may unconsciously pretend to have an intuition when we actually have it not. The intuition itself is infallible; but we can never be sure that we have it, or that we have not confused it, or expressed it falsely in words. In the same way sense-experience is infallible, but we may unconsciously pretend to have it when we have, it not, and we may misdescribe it, and so on.”

Olaf Stapledon (1886–1950) British novelist and philosopher

Philosophy and Living (1939)

“The intellectual development of man, far from having get men away from war, has, rather, on the contrary, bring them to a refinment always more perfected in the art of killing. They even came to raise the methods of slaughter to the rank of "science"… We would not (On ne saurait", Fr.) imagine a more extraordinary moral blindness!”

African Spir (1837–1890) Russian philosopher

Source: Words of a Sage : Selected thoughts of African Spir (1937), p. 55.

“It goes without saying that only inner greatness possess a true value ("une valeur véritable,", Fr.). Any attempt to rise up (or at rising up, - "s'élever", Fr.) outwardly above others, or to want (or wish) to impose one's superiority, denote a lack of moral greatness, since we do not try to replace ("suppléer", Fr.) in that way (…. in French "par là", Fr.) to what, if we did really possess it, would have no need whatsoever to flaunt itself.”

African Spir (1837–1890) Russian philosopher

Source: Words of a Sage : Selected thoughts of African Spir (1937), p. 51.

“If we decide – and this is our decision; it’s not imposed on us from above – if we decide that reducing the amount of suffering in the world is a good ethical principle to live by, then it becomes entirely unjustified and arbitrary to extend this principle to human beings but not also to extend it to other animals capable of suffering. Why should the suffering of nonhumans be less important than that of humans? Surely a universe with less suffering is better than one with more, regardless of whether the locus of suffering is a human being or not, a rational being or not, a member of the moral community or not. Suffering is suffering, and these other variables are morally irrelevant.”

Steve Stewart-Williams (1971)

Source: Darwin, God and the Meaning of Life: How Evolutionary Theory Undermines Everything You Think You Know (2010), p. 274

“If we accomplish a good deed, a charity in the hope of (getting…) future rewards, or with a more or less confessed (or admitted) ulterior motive to profit from personal advantages ("d'en retirer quelque avantage personnel", Fr.), we are probably doing a useful thing, but which is devoided of any ("tout", Fr.) truly moral character (or disposition)"”

African Spir (1837–1890) Russian philosopher

p .39.
Words of a Sage : Selected thoughts of African Spir (1937)

“If we recognize, following the materialist theories, that only the physical nature exist, and that man contain ("renferme", Fr.) no higher essence, divine, which, by one side of his being, raise (promote or improve…) him above his animal nature, it would be a question ("il ne saurait être question", Fr.) neither of obligation, nor of moral responsability; then the supreme good would consist for him, indeed, to satisfy his appetites and his natural inclinations (fondness or partiality, -"penchant", Fr.), to look for the pleasure and flee from (scud, shun, avoid, -"fuir", Fr.) pain. In this case, there could be neither religion nor moral, since religion is precisely what raise man above vulgar (or common, - "vulgaire", Fr.) reality, and that moral is the very negation of selfishness.”

African Spir (1837–1890) Russian philosopher

Source: Words of a Sage : Selected thoughts of African Spir (1937), p. 41.

“Our basic problem is that we have three levels, I would say, of moral beliefs. We have the first instance, our intuitive moral feelings which are adapted to the small, person-to-person society where we act for people whom we know and are served by people whom we know. Then, we have a society governed by moral traditions which, unlike what modern rationalists believe, are not intellectual discoveries of men who designed them, but as a result of a persons, which I now prefer to describe as term of 'group selection.' Those groups who had accidentally developed such as the tradition of private property and the family who did succeed, but never understood this. So we owe our present extended order of human cooperation very largely to a moral tradition which the intellectual does not approve of, because it has never been intellectually designed and it has to compete with a third level of moral beliefs, those which the morals which the intellectuals designed in the hope that they can better satisfy man's instincts than the traditional morals to do. And we live in a world where three moral traditions are in constant conflict, the innate ones, the traditional ones, and the intellectually designed ones, and ultimately, all our political conflicts of this time can be reduced as affected by a conflict between free moral tradition of a different nature, not only of different content.”

Friedrich Hayek (1899–1992) Austrian and British economist and Nobel Prize for Economics laureate

in 1985 interview https://www.youtube.com/watch?v=11AXDT5824Y with John O'Sullivan <br class="br">1980s and later

“1. We are morally obligated to alleviate unjustified animal suffering that it is in our power to prevent without occasioning as much or more unjustified suffering.
2. Innocent animals suffer when they are preyed upon by other animals.
3. Therefore, we are morally obligated to prevent predation whenever we can do so without occasioning as much or more unjustified suffering than the predation would create, and we are also morally obligated to attempt to expand the number of such cases.”

Steve F. Sapontzis (1945)

"Saving the Rabbit from the Fox", p. 247
Morals, Reason, and Animals (1987)

“It is essential that we realize once and for all that man is much more of a sex creature than a moral creature. The former is inherent, the other is grafted on.”

Emma Goldman (1868–1940) anarchist known for her political activism, writing, and speeches

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