Quotes about space
page 50

“The question is not. Shall man be master of the earth? but. What sort of a master shall he be? Shall he be cruel and selfish, bigoted and imperialistic, thinking only of himself and sacrificing the interests of others to his own heartless purposes? or shall he be the responsible administrator of the universe, presiding over the affairs of the earth honourably and equitably, with a mind single to the good of all? Shall he be a savage despot or a schoolmaster? a feared and hated monster, or a wise, patient, and affectionate father? Since he has become the manager of the planet, shall he manage it as he would wish it to be managed if he were a subordinate and some other race had succeeded to the superintendency, or shall he cut loose from all moral obligations, ignore the promptings of his better self, and run things absolutely in the interest of himself? Which shall it be—the great law of love or the savage law of might?”

J. Howard Moore (1862–1916)

Source: The New Ethics (1907), The Perils of Over-population, pp. 149–150

Selfishness, Hate, Law, Question

“Every crime almost is a good thing, looked at from the exclusive standpoint of the criminal. If it were not so, it would never be committed. But from the standpoint of the one on whom the crime falls it is likely to be a very different thing—how different depends on the degree of diversity of the interests involved. The only rational method of judging conduct, and the only method that should ever be employed by beings pretending to be logical or civilised, is to balance the effects which the act on trial has on the different interests involved, and then render a verdict from the standpoint of this balance, which is the standpoint of the universe.”

J. Howard Moore (1862–1916)

Source: The New Ethics (1907), Human Attitude Toward Others, p. 53

Dependency

“Let us be true to our ideals, true to the spirit of Universal Compassion—whether we walk with the lone worm wandering in the twilight of consciousness, the feathered forms of the fields and forests, the kine of the meadows, the simple savage on the banks of the gladed river, the political blanks whom men call wives, or the outcasts of human industry.”

J. Howard Moore (1862–1916)

"Conclusion", p. 328
The Universal Kinship (1906), The Ethical Kinship

Men

“Look upon and treat others as you do your own hands, your own eyes, your very heart and soul—with infinite care and compassion—as suffering and enjoying members of the same Great Being with yourself. This is the spirit of the ideal universe—the spirit of your own being. It is this alone that can redeem this world, and give to it the peace and harmony for which it longs.”

J. Howard Moore (1862–1916)

"Conclusion", p. 327
The Universal Kinship (1906), The Ethical Kinship

Peace, Soul, Suffering, Heart

“The doctrine of Universal Kinship is not a new doctrine, born from the more brilliant loins of modern understanding. It is as old almost as human philosophy. It was taught by Buddha twenty-four hundred years ago. And the teachings of this divine soul, spreading over the plains and peninsulas of Asia, have made unnumbered millions mild. It was taught also by Pythagoras and all his school of philosophers, and rigidly practised in their daily lives. Plutarch, one of the grandest characters of antiquity, wrote several essays in advocacy of it. In these essays, as well as in many passages of his writings generally, he demonstrates that he was far ahead of his contemporaries in the breadth and intensity of his moral nature, and in advance even of all except a very few of those living to-day, 2,000 years after him. Shelley among the poets of modern times, and Tolstoy in these latter days, are others among the eminent adherents of this holy cause.”

J. Howard Moore (1862–1916)

"Ethical Implications of Evolution", pp. 322–323
The Universal Kinship (1906), The Ethical Kinship

School, Soul, Time, Understanding

“It is about as profound to suppose that the earth and its contents, and the suns, stars, and systems of space, were all made for a single species inhabitating an obscure ball located in a remote quarter of the universe as it is to suppose that the gigantic body of the elephant was made for the wisp of hair on the tip of its tail. Man is not the end, he is but an incident, of the infinite elaborations of Time and Space.”

J. Howard Moore (1862–1916)

"Anthropocentric Ethics", p. 319
The Universal Kinship (1906), The Ethical Kinship

Sun, Star, Time

“The partially emancipated human being who extends his moral sentiments to all the members of his own species, but denies to all other species the justice and humanity he accords to his own, is making on a larger scale the same ethical mess of it as the savage. The only consistent attitude, since Darwin established the unity of life (and the attitude we shall assume, if we ever become really civilised), is the attitude of universal gentleness and humanity.”

J. Howard Moore (1862–1916)

"The Ethics of Human Beings Toward Non-human Beings", p. 279
The Universal Kinship (1906), The Ethical Kinship

Life, Making love, Justice

“Deeds are right and wrong in themselves; and whether they are right or wrong, good or evil, proper or improper, whether they should be done or should not be done, depends upon their effects upon the welfare of the inhabitants of the universe.”

J. Howard Moore (1862–1916)

"The Ethics of Human Beings Toward Non-human Beings", pp. 278
The Universal Kinship (1906), The Ethical Kinship

Evil, Dependency

“There is, in fact, but one great crime in the universe, and most of the instances of terrestrial wrong-doing are instances of this crime. It is the crime of exploitation—the considering by some beings of themselves as ends, and of others as their means—the refusal to recognize the equal, or the approximately equal, rights of all to life and its legitimate rewards—the crime of acting toward others as one would that others would not act toward him. For millions of years, almost ever since life began, this crime has been committed, in every nook and quarter of the inhabited globe.”

J. Howard Moore (1862–1916)

"The Ethics of Human Beings Toward Non-human Beings", pp. 276–277
The Universal Kinship (1906), The Ethical Kinship

Life

“The denial by human animals of ethical relations to the rest of the animal world is a phenomenon not differing either in character or cause from the denial of ethical relations by a tribe, people, or race of human beings to the rest of the human world. The provincialism of Jews toward non-Jews, of Greeks toward non-Greeks, of Romans toward non-Romans, of Moslems toward non-Moslems, and of Caucasians toward non-Caucasians, is not one thing and the provincialism of human beings toward non -human beings another. They are all manifestations of the same thing. The fact that these various acts are performed by different individuals and upon different individuals, and are performed at different times and places, does not invalidate the essential sameness of their natures. Crimes are not classified (except by savages or their immediate derivatives) according to the similarity of those who do them or those who suffer from them, but by grouping them according to the similarity of their intrinsic qualities. All acts of provincialism consist essentially in the disinclination or inability to be universal, and they belong in reality, all of them, to the same species of conduct.”

J. Howard Moore (1862–1916)

"The Ethics of Human Beings Toward Non-human Beings", p. 276
The Universal Kinship (1906), The Ethical Kinship

Time, Suffering, People, Nature

“Kinship is universal. The orders, families, species, and races of the animal kingdom are the branches of a gigantic arbour. Every individual is a cell, every species is a tissue, and every order is an organ in the great surging, suffering, palpitating process. Man is simply one portion of the immense enterprise. He is as veritably an animal as the insect that drinks its little fill from his veins, the ox he goads, or the wild-fox that flees before his bellowings. Man is not a god, nor in any imminent danger of becoming one. He is not a celestial star-babe dropped down among mundane matters for a time and endowed with wing possibilities and the anatomy of a deity. He is a mammal of the order of primates, not so lamentable when we think of the hyena and the serpent, but an exceedingly discouraging vertebrate compared with what he ought to be. He has come up from the worm and the quadruped. His relatives dwell on the prairies and in the fields, forests, and waves. He shares the honours and partakes of the infirmities of all his kindred. He walks on his hind-limbs like the ape; he eats herbage and suckles his young like the ox; he slays his fellows and fills himself with their blood like the crocodile and the tiger; he grows old and dies, and turns to banqueting worms, like all that come from the elemental loins. He cannot exceed the winds like the hound, nor dissolve his image in the mid-day blue like the eagle. He has not the courage of the gorilla, the magnificence of the steed, nor the plaintive innocence of the ring-dove. Poor, pitiful, glory-hunting hideful! Born into a universe which he creates when he comes into it, and clinging, like all his kindred, to a clod that knows him not, he drives on in the preposterous storm of the atoms, as helpless to fashion his fate as the sleet that pelts him, and lost absolutely in the somnambulism of his own being.”

J. Howard Moore (1862–1916)

"Conclusion", p. 101
The Universal Kinship (1906), The Physical Kinship

Courage, God, Family, Time

“Hardships have come. They have come from the inanimate universe in the form of floods, fires, frosts, accidents, diseases, droughts, storms, and the like; from other species, who were competitors or enemies; and from unbrotherly members of the same species. Some have survived, but the great majority have perished. Only a fraction, and generally an appallingly small fraction, of each generation of a species have lived to maturity.”

J. Howard Moore (1862–1916)

"The Factors of Organic Evolution", p. 35
The Universal Kinship (1906), The Physical Kinship

Disease

“The universe is an evolution. Change is as extensive as time and space. The present has come out of that which has been, and will enter into and determine that which is to be. Everything has a biography. Everything has evolved—everything—from the murmur on the lips of the speechless babe to the soul of the poet, and from the molecule to Jehovah.”

J. Howard Moore (1862–1916)

"The Earth an Evolution", p. 35
The Universal Kinship (1906), The Physical Kinship

Soul, Time, Change

“The Universal Kinship means the kinship of all the inhabitants of the planet Earth. Whether they came into existence among the waters or among desert sands, in a hole in the earth, in the hollow of a tree, or in a palace; whether they build nests or empires; whether they swim, fly, crawl, or ambulate; and whether they realise it or not, they are all related, physically, mentally, morally—this is the thesis of this book. But since man is the most gifted and influential of animals, and since his relationship with other animals is more important and more reluctantly recognised than any other, the chief purpose of these pages is to prove and interpret the kinship, of the human species with the other species of animals.”

J. Howard Moore (1862–1916)

The Universal Kinship (1906), Preface

Tree, Animals, Water, Books

“Teach a child to love others as it loves itself; let this be the first and most impressive injunction that invades its ears; allow it never to infringe this rule in its conduct toward others, and never to associate with those who do; teach it that the highest virtue is forbearance and helpfulness; inculcate the equal rights of all to the joys of the universe; forbid all competitive indulgence as degrading and ungallant; teach it the propriety of exercising its combativeness against the tendencies of the inanimate, never against a fellow-creature; allow only those amusements which encourage kindness and the rivalry of good-doing;—and when that child grows to manhood or womanhood, and encounters the conditions of more serious life, it will encounter them, not ideally, perhaps, but in a spirit very remote from that in which it would have approached them had it come up thru conditions of incessant egoism.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), Individual Culture, p. 275

Help, Joy, Love, Life

“Who, that has pity, is disposed to censure a child for rebelling against the useless and absurd rumination, thru painful years, of mummified languages and fearful mathematical formulae, which have no more real bearing, and which to the average human being never will have any more real bearing, on the great, living, performing universe around him than the esoteric nonsense of the Five Kings?”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), Individual Culture, p. 266

Fear, Pain, Mathematics

“Parenthood is the gravest of all responsibilities. The act of generation is a momentous act. It should be illuminated. It should be more serious, and deliberate, and conscious. It should be far more frequently neglected. Human beings should know that it is a grave conspiracy, the conspiracy to bring into the universe a living being, an organism with lungs and responsibilities and the faculty for being affected. Would-be parents should ascertain whether or not they are undertaking the dissemination of disease and crime among future generations. For society not to know, nor care to know, and not to determine, nor care to determine, the character of purposed contributions to a new generation, would seem amazing, were we not born looking upon it. Were we accustomed to accomplished and scientific procreation, our indiscriminate somnambulism would scarce wear the aspects of sanity.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), Race Culture, p. 238–239

Future, Parent, Disease

“If this ball is ever other than a globule of alloy, if the universe ever experiences the long longed for millennium of prophecy and hope, all must come thru the reformed and glorified gateway of the womb. Individual, or post-natal, reformation is, and must always be, more or less imperfect. It is powerless in determining the nature with which beings come into the world, and it is ineffectual in modifying it after it is determined.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), Race Culture, p. 210

World, Hope, Nature

“Since impulses are simply sensations which have become motor, and since sensations are only tendencies from without become conscious, the nature of any being may be said to be the manner in which it correlates the tendencies which it contacts, or the manner in which a being, as a distinct and detached portion of the universe, reacts upon the rest of the universe.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Derivation of the Nature of Living Beings, p. 171

Nature

“It is not possible, and it never will be possible, to organize all the beings occupying space into one immense confederacy. This would be ideal, but from the inexorable nature of things it can never be. The denizens of the sea depths can not correlate with the inhabitants of the clouds. The lion can not fraternize with the lamb, nor the hawk with the sparrow. The natures of beings have been evolved thru war, and they are in large part irredeemably antagonistic. But the approximation, if honest, may be more successful than is supposed, and may include many species not human. The bird may contribute his song and plumage, the sheep his fleece, the horse, the ox, the elephant, and the camel their strength or speed, the cow and the fowl their secretions, the dog his fidelity, and man his art. The ultimate and ideal aggregation of the living universe will not be a pan-American union nor a Euro-American league, nor even an aggregation whose spirit is embodied in a parliament of man, but the widest and most consummate possible Confederation of the Consciousnesses.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Ideal, pp. 161–163

Success, War, Dogs, Speed

“This universe is not an ideal universe. It is impossible, without more fundamental revision of its character than human beings can ever hope to effect, to make of it an ideal place, or anything like an ideal place, for the satisfaction of desires. The cosmic processes which have evolved conscious beings on the earth—and these processes are but the hard-headed tendencies of matter—have so hopelessly nuptialed pleasure and pain that it is impossible to believe that fumbling philosophy will ever be able to divorce them. But we are here, useless and mysterious as it may seem, a set of incompatible vagrants, orphaned here on a dervish-like lump of something, in the midst of immensities so hard and arrogant that no wail from our worm-like larynxes can aught avail. And, so far as we can make out, it is the program of things that we are to remain here. We can not lie down peacefully and perish, for we are possessed by an instinct lashing us to live.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Ideal, pp. 158–159

Pain, Hope, Pleasure, Lie

“Why should living beings struggle against each other, except as they struggle to advance the general welfare? Happiness is just as valuable and just as beautiful a thing in one being as in another. Some have greater talent for it than have others but it is a state of sweetness and elation always and everywhere. And each living being, in deliberating on the problem of the proprieties, should realize the fact that, as a matter of fact, it is a matter of indifference whether this relation belongs to his sensorium or to some other sensorium. It is insane for each being to insist that he, as an organism, is the one organism to whom pleasure is indispensable. The only indispensable is that pleasure be maximized. If a definite amount of happiness is to be experienced, it is, in the eyes of the absolute, a matter of indifference whether this happiness is experienced by one individual or by another, by self or by some other conscious portion of the universe.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Ideal, pp. 157–158

Indifference, Beauty, Pleasure, Problem

“The relation of the inhabitants of the universe to each other most favorable to the satisfaction of the desires of the universe is, therefore, that which will enable the animate universe, as a whole, to attain that relation which an individual living being, if he were alone In the universe, would desire to achieve for himself—a relation such as is sustained to each other and to the whole by the individual cells of a multicellular organism—a relation in which each acts in the interests of all, including himself, and all act in the interests of each.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Ideal, pp. 146–147

Animals, Relation ships

“The ideal universe is a universe so ordered or natured as to allow its inhabitants to understand and dominate it sufficient to satisfy their desires, and inhabited by beings with desires so poised and assorted that there is not only not mutual inhibition of desires, but such a dovetailing and intertwining of the consciousnesses that there is mutual aid in the satisfaction of desire—a universe responsive to the whims of its inhabitants, and inhabited by beings socially harmonious and helpful.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Ideal, p. 146

Help, Understanding, Nature

“Zoocentricism, that stage of solidarity in which the entire sentient universe is contemplated, universal consideration and love, is as yet too difficult for human consciousness. Human philosophy, which has been so slow in discovering the solidarity of the human species, is to-day, except in its Oriental manifestations, as reluctant to recognize other species in its ethical contemplations as were dominant human groups in less advanced stages of aggregation reluctant to recognize the solidarity of the hominine species.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Ideal, p. 144

Love, Making love

“Oh, universe! Pitiful spectacle! Aggregation of tragedy, somnambulism, inhumanity, terrorism, and death! It makes one long to seal up his sensibilities and leap out into the gulfs and be swallowed up. The handiwork of an all-wise biophilist? Rhapsody of an idiot! Gods? No! The monstrous kindergarten of an idle-pated knave! A Satanic prank! The surreptitious handiwork of an ass! A universe is, indeed, to be pitied whose dominating inhabitants are so unconscious and so ethically embryonic that they make life a commodity, mercy a disease, and systematic massacre a pastime and a profession.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Preponderance of Egoism, pp. 131–132

God, Making love, Life, Death

“All over the non-human world, with few exceptions, each being seeks the satisfaction of his own desires, if not with positive disregard for the happiness and misery of the rest of the universe, at least with sincere unconcern. There is no courtesy, sympathy, or amenity there—a cold, heartless, implacable world of strangers.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Preponderance of Egoism, p. 123

World, Sincerity, Happiness

“The sad and unmistakable thing one observes in looking out over the universe of conscious existence is the preponderance of egoism, the intense and almost maniacal regard with which beings, as a rule, act in behalf of themselves, and the lukewarm consideration, on the whole, allowed to others.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Preponderance of Egoism, p. 122

Sadness

“The evolution of consciousness, in its ethical import, means the extension in both space and time of the consciousness of similarity. Starting from individual egoism, consciousness has extended, vividly or vaguely, from individual self to family, and from family to clan, and from clan to tribe, and from tribe to nation, and from nation to race, and from race to species, and from species to kingdom. This amplification has gone on and is still going on in both space and time. Universal consciousness of similarity contemplates all the beings in space and all those to be in time.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), Egoism and Altruism, pp. 120–121

Self-confidence, Time, Family

“Where did these two elements in our nature, egoism and altruism, come from? Why have human beings and all other beings known to terrestrial intelligence these two elements, just as they are, in their natures? Why have they not all egoism or all altruism? Why have not the beings in the universe a tendency to act each for its own individual self without any particle of regard for others? Or why are they not so natured as to be oblivious of self and conscious only of those around them? These are profound questions and questions of superlative importance to the student of social culture. What the social scientist is attempting to do, or should be attempting to do, is to ameliorate the relation of associated beings, and this is to be accomplished by improving the conduct or modifying the modes of motion of these beings. And it is necessary in order to modify these modes of motion to know where and how these modes of motion have been acquired. It is impossible for a physician to prescribe rationally to a pathology whose causation he does not know.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), Egoism and Altruism, pp. 98–99

Question, Intelligence, Nature, Self-confidence

“The relations of living beings to each other observed among the races (especially the unconscious races) of the earth to-day, or as contemplated in the paleontologies of past evolutions, are not such, I assert, as to appeal with anything like eloquence to the ideal of any unbiased mind. I will assert further, that the principle that has operated in the development of life on this planet, the natural selection principle, and the relations prevalently established among living beings by the necessities of this principle, are irrational and barbarous—that the moral progress thus far made by civilized beings here on the earth has been made in spite of, and in opposition to, this principle—and finally, that the great task of reforming and regenerating the universe and of establishing right relations among its inhabitants consists in the elimination of those tendencies implanted in the natures of living beings by the struggle and survival principle.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Problem, pp. 90–91

Past, Nature, Relation ships, Life

“Disease is contagious, and death an unavoidable necessity. Pleasure is often exhausting, and life is everywhere interpolated with pain. Droughts, darknesses, floods, pestilences, storms, and scourges harrow the earth from one pole of it to the other. The earth is, and always has been, peopled by deformities—creatures so defective in their natures that they visit upon each other without hesitancy crimes and barbarities of the most horrible hue. These wretches are compelled to pass their lives in the midst of a universe so mysterious and mighty that the most arrogant of us are helpless in the crash and melee of its tendencies. Yet human contemplators look out over this dark and contentious chaos and declare it to be without spot or blemish.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Problem, pp. 87–88

Pain, People, Nature, Pleasure

“The tradition that the universe was originally constructed and has ever since been, and is to-day, guided by the cerebral processes of an all-wise brain, is responsible for it all. Blinded by this inheritance, human beings condone the most palpable defects in the economies of the universe—limitations which, it is not violent to say, if possessed by a fellow human being, would be characterized as those of an imbecile.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Problem, p. 87

“Each living being of the universe, therefore, sustains to every other living being the relation of possible right and wrong, but to the insentient universe no such relation exists. Right is that relation which is conducive to happiness, or welfare, or complete living, or whatever synonym is preferred. Wrong is that which conduces to the opposite of happiness—misery, ill-fare, maladaptation.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Problem, pp. 79–80

Relation ships, Happiness

“The inanimate universe is related to the animate as means to end.”

J. Howard Moore (1862–1916)

We conscious individuals manipulate it in manners best adapted to the satisfaction of our desires. We barricade its rivers, plow its seas, ingulf its vegetations, enslave its atmospheres, torture its soils, and perform upon it any other surgery or enormity that will help us in the satisfaction of these driving desires of ours. The inanimate is. if reason is not treason, the gigantic accessory of the consciousnesses that infest it. The animate environment, on the contrary, is related to each living being, not as means, but as end.
Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Problem, pp. 78–79

Animals, Relation ships

“The universe of things in the midst of which we discover ourselves, is to be managed and placated, in so far as it is to be managed and placated at all, by the observation and classification of its phenomena, by the ascertainment of its habits, and by ingenious and business-like manipulations of its tendencies, and in no other way.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), Blunders, p. 72

Way, Business

“Inventions are a blessing. They tame the wild tendencies of the inanimate and train them to do human bidding. They save human bodies hard and laborious exertions by becoming their obsequious aids. But they are not invariable and universal blessings. The sad and peculiar conditions prevailing in human industry cause inventions to be to many human beings a catastrophe and a dread. To those who are able to own them and have lands on which to operate them they are blessings. But to the great disinherited class, who have nothing on earth but their hands, inventions are a disadvantage and an evil.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Problem of Industry, pp. 40–41

Training, Sadness, Evil

“Man, in satisfying his desires, in avoiding misery and achieving happiness, strives to do two things with the inanimate universe: to manage it and to foreknow it. The inanimate is not devoted to us. We are not birdlings cuddled in an order of things where we need simply to yawn and be filled. We must bestir ourselves, or be in a position to compel others to bestir themselves for us, or perish. We are waifs, brought into existence by a universe whose solicitude for us ended with the travail that brought us forth. The inanimate universe is our mother, but without the blessed mother-love. The first thing we are conscious of, and about the only thing we ever absolutely know, is that we are whirling around in a very helpless manner on a whirligig of a ball, out of whose substance by the sweat of our brows we must quarry our existence. The universe is practically independent of us. But we, alas, are not independent of it. The food we eat, our raiment, our habitations, our treasures, our implements of knowledge, and our means of amusement are all portions of the inanimate, which we living beings must somehow subtract from the rest. In order to obtain these indispensable portions of the universe about us, we must halter it and control it and compel it to produce to the tune of our desires.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Problem of Industry, pp. 19–20

Food, Knowledge, Love, Making love

“Every pain is to be avoided, except those whose endurance will enable the avoidance of greater pain, and every possible happiness is to be harvested, save those whose foregoing will help the universe to larger happiness. There is no obligation commanding any being to endure misery save to avoid misery, and no consideration demanding any one to neglect happiness save for larger happiness—those ascetics who proclaim the divinity of wretchedness to the contrary notwithstanding.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Problem of Industry, p. 17

Pain, Help, Happiness

“I came to the conclusion out there on the Kansas prairies that the animals were not treated right by human beings. I thought we had not even a right to kill them for food and came to the University of Chicago to study the matter. At that time I had never heard of vegetarianism.”

J. Howard Moore (1862–1916)

The National Humane Review, Vol. 4–6, American Humane Association, 1916

Study, Time, Food, Animals

“Men are like May-flies. The most of them see things only during the brief breath of a day. The ages of history and biology are unknown and unconsidered. No wonder the universe is misunderstood. The human mind is without longitude. Even a cannonball, photographed with an exposure of one-five-thousandth of a second, seems suspended in mid-air.”

J. Howard Moore (1862–1916)

"Discovering Darwin", Proceedings of the International Anti-Vivisection and Animal Protection congress, held at Washington, D.C. December 8th to 11th, 1913 (1913), p. 152

Age, History, Men

“We should be a little more disposed to move along. We live in a world that is neither petrified or perfect. The universe is a liquid. It is flowing. Humanitarianism is in the air.”

J. Howard Moore (1862–1916)

Source: " Humanitarianism in the Schools https://chroniclingamerica.loc.gov/lccn/sn89081128/1909-10-13/ed-1/seq-5/", New Ulm review, 13 Oct. 1909

World, Perfection

“For a revolution, in order to be a true revolution, must be a world revolution. To achieve that world revolution, you the children of the Yankees must lend a hand. You must vomit forth your cynicism in the streets of your cities. You must mount an unrelenting attack on everything the bastards that rule your country hold dear. You must refuse to serve in their armies, you must reject the heroin offered in their universities, you must become clogs in their productive machines.”

Abbie Hoffman book Woodstock Nation

Che's Last Letter
Woodstock Nation (1969)

World, Children, Country

“Your universities teach you to be eternal cynics, a cynicism that can be only drowned in alcohol and diet pills and psychoanalysts and golf. Forget your cynicism. There is not one who has more respect for life than a revolutionist.”

Abbie Hoffman book Woodstock Nation

Che's Last Letter
Woodstock Nation (1969)

Forgetting, Life, Alcohol

“America represents more than just an economic system; it is an entire cultural and social order, a plutocracy, a system of rule that is mostly by and for the rich. Most universities and colleges, publishing houses, mass circulation magazines, newspapers, television and radio stations, professional sports teams, foundations, churches, private museums, charity organizations, and hospitals are organized as corporations, ruled by boards of trustees (or directors or regents) composed overwhelmingly of affluent business people. These boards exercise final judgement over all institutional matters.”

Michael Parenti (1933) American academic

Source: Democracy for the Few (2010 [1974]), sixth edition, Chapter 3, p. 33

Sport, Housing, Business, People

“A natural scientist, examining a single atom, might well be able to asseverate the structure and history of the entire universe!”

Jack Vance Dying Earth

Bah!" muttered Hurtiancz. "By the same token, a sensible man need listen to but a single word in order to recognize the whole for egregious nonsense."
"Morreion", Ch. 8
Dying Earth (1950-1984), Rhialto the Marvellous (1984)

History, Nature

“I had come to believe that there is no God; if there is, men do not know anything about him. Therefore, all religions were phony - which made all preachers and priests, in our eyes, fakers, including the ones scurrying around the prison who, curiously, could put in a good word for you with the Almighty Creator of the universe but could not get anything down with the warden or parole board - they could usher you through the Pearly Gates after you were dead, but not through the prison gate while you were still alive and kicking.”

Eldridge Cleaver (1935–1998) American activist

"On Becoming"
1960s, Soul on Ice (1968)

God, Religion, Dead, Men

“For as long as there been humans we have searched for our place in the cosmos. Where are we? Who are we? We find that we live on an insignificant planet of a hum-drum star lost in a galaxy tucked away in some forgotten corner of a universe in which there are far more galaxies than people. This perspective is a courageous continuation of our penchant for constructing and testing mental models of the skies; the Sun as a red-hot stone, the stars as a celestial flame, the Galaxy as the backbone of night.”

Carl Sagan book Cosmos

Source: Cosmos (1980), p. 193

Courage, Night, Search, Sun

“The way to find out about our place in the universe is by examining the universe and by examining ourselves—without preconceptions, with as unbiased a mind as we can muster. We cannot begin with an entirely clean slate, since we arrive at this problem with predispositions of hereditary and environmental origin; but, after understanding such built-in biases, is it not possible to pry insights from nature?”

Carl Sagan book Broca's Brain

Source: Broca's Brain (1979), Chapter 23, “A Sunday Sermon” (p. 339)

Understanding, Nature, Problem, Way

“The idea that a God or gods is necessary to effect one or more of these origins has been under repeated attack over the last few thousand years. Because we know something about phototropism and plant hormones, we can understand the opening of the morning glory independent of divine microintervention. It is the same for the entire skein of causality back to the origin of the universe. As we learn more and more about the universe, there seems less and less for God to do.”

Carl Sagan book Broca's Brain

Source: Broca's Brain (1979), Chapter 23, “A Sunday Sermon” (p. 335)

God, Understanding, Learning, Idea

“Our perceptions may be distorted by training and prejudice or merely because of the limitations of our sense organs, which, of course, perceive directly but a small fraction of the phenomena of the world. Even so straightforward a question as whether in the absence of friction a pound of lead falls faster than a gram of fluff was answered incorrectly by Aristotle and almost everyone else before the time of Galileo. Science is based on experiment, on a willingness to challenge old dogma, on an openness to see the universe as it really is. Accordingly, science sometimes requires courage—at the very least the courage to question the conventional wisdom.”

Carl Sagan book Broca's Brain

Source: Broca's Brain (1979), Chapter , “” (pp. 15-16)

Courage, Time, Question, Sense

“All inquiries carry with them some element of risk. There is no guarantee that the universe will conform to our predispositions. But I do not see how we can deal with the universe—both the outside and the inside universe—without studying it. The best way to avoid abuses is for the populace in general to be scientifically literate, to understand the implications of such investigations. In exchange for freedom of inquiry, scientists are obliged to explain their work. If science is considered a closed priesthood, too difficult and arcane for the average person to understand, the dangers of abuse are greater. But if science is a topic of general interest and concern—if both its delights and its social consequences are discussed regularly and competently in the schools, the press, and at the dinner table—we have greatly improved our prospects for learning how the world really is and for improving both it and us.”

Carl Sagan book Broca's Brain

Source: Broca's Brain (1979), Chapter 1, “Broca’s Brain” (pp. 13-14)

School, Study, Understanding, Freedom

“Both borderline science and many religions are motivated in part by a serious concern about the nature of the universe and our role in it, and for this reason merit our consideration and regard. In addition, I think it possible that many religions involve at their cores an attempt to come to grips with profound mysteries of our individual life histories, as described in the last chapter. But both in borderline science and in organized religion there is much that is specious or dangerous. While the practitioners of such doctrines often wish there were no criticisms to which they are expected to reply, skeptical scrutiny is the means, in both science and religion, by which deep insights can be winnowed from deep nonsense.”

Carl Sagan book Broca's Brain

Introduction (p. xii)
Broca's Brain (1979)

Religion, History, Nature, Thinking

“Natural selection has served as a kind of intellectual sieve, producing brains and intelligences increasingly competent to deal with the laws of nature. This resonance, extracted by natural selection, between our brains and the universe may help explain a quandary set by Einstein: The most incomprehensible property of the universe, he said, is that it is so comprehensible.”

Carl Sagan (1934–1996) American astrophysicist, cosmologist, author and science educator

Source: The Dragons of Eden (1977), Chapter 9, “Knowledge is Our Destiny: Terrestrial and Extraterrestrial Intelligence” (pp. 242-243)

Law, Intelligence, Help, Nature

“Giving exhibitions is like throwing a drop into an ocean. Any contribution to the enhancement of the understanding of Islamic culture adds to that ocean, which I call the ocean of understanding. The greatest and one of the strongest bridges between cultures is the one that is built out of art. Religion and politics have their own dialects. The language of art is universal. There you are safe. Nobody can label you.”

Nasser Khalili (1945) British-Iranian scholar, collector and philanthropist

Interview with The Independent (April 15, 2004) https://www.independent.co.uk/news/uk/this-britain/healing-the-world-with-art-560103.html

Religion, Understanding, Art

“With single-minded devotion, the colonial student meanders through the intricacies of the philosophical systems. And yet these systems did aim at providing a philosophical account of the world in the circumstances and conditions of their time. For even philosophical systems are facts of history. By the time, however, that they come to be accepted in the universities for exposition, they have lost the vital power which they had at their first statement, they have shed their dynamism and polemic reference. This is a result of the academic treatment which they are given. The academic treatment is the result of an attitude to philosophical systems as though there was nothing to them but statements standing in logical relation to one another.”

Kwame Nkrumah (1909–1972) Pan Africanist and First Prime Minister and President of Ghana

Consciencism (1964), Introduction

Time, History, Relation ships, World

“A colonial student does not by origin belong to the intellectual history in which the university philosophers are such impressive landmarks. The colonial student can be so seduced by these attempts to give a philosophical account of the universe, that surrenders his whole personality to them. When he does this, he loses sight of the fundamental social fact that he is a colonial subject. In this way, he omits to draw from his education and from the concern displayed by the great philosophers for human problems, anything which he might relate to the very real problem of colonial domination, which, as it happens, conditions the immediate life of every colonized African.”

Kwame Nkrumah (1909–1972) Pan Africanist and First Prime Minister and President of Ghana

Consciencism (1964), Introduction

Drawing, History, Personality, Problem

“This defective approach to scholarship was suffered by different categories of colonial student. Many of them had been handpicked and, so to say, carried certificates of worthiness with them. These were considered fit to become enlightened servants of the colonial administration. The process by which this category of student became fit usually started at an early age, for not infrequently they had lost contact early in life with their traditional background. By reason of their lack of contact with their own roots, they became prone to accept some theory of universalism, provided it was expressed in vague, mellifluous terms. Armed with their universalism, they carried away from their university courses an attitude entirely at variance with the concrete reality of their people and their struggle.”

Kwame Nkrumah (1909–1972) Pan Africanist and First Prime Minister and President of Ghana

Consciencism (1964), Introduction

Suffering, People, Reality, Age

“If we cannot make voluntary and conscious steps in the admirable science of universals, let us see the parts wisely, and infer the genius of nature from the best particulars with a becoming charity. What is best in each kind is an index of what should be the average of that thing. Love shows me the opulence of nature, by disclosing to me in my friend a hidden wealth, and I infer an equal depth of good in every other direction. It is commonly said by farmers that a good pear or apple costs no more time or pains to rear than a poor one; so I would have no work of art, no speech, or action, or thought, or friend, but the best.”

Ralph Waldo Emerson (1803–1882) American philosopher, essayist, and poet

1840s, Essays: Second Series (1844), Nominalist and Realist

Science, Pain, Time, Wealth

“If the stars should appear one night in a thousand years, how would men believe and adore, and preserve for many generations the remembrance of the city of God which had been shown! But every night come out these envoys of beauty, and light the universe with their admonishing smile.”

Ralph Waldo Emerson book Nature

Source: 1830s, Nature http://www.emersoncentral.com/nature.htm (1836), Ch. 1, Nature

God, Night, Light, Smile

“Neutrality is essentially a conservative policy, a policy of defeat, of announcing to the world that we have nothing to say to which the world will listen. … Neutrality could never be acceptable to anyone who believes that he has a universal faith to preach. And those countries which have successfully adopted it in the past have paid the price of becoming little islands full of frustrated hedonists. Switzerland and Sweden are as ideologically sterile as they are physically undevastated.”

Roy Jenkins (1920–2003) British politician, historian and writer

Pursuit of Progress (Heinemann, 1953), pp. 44–45
1950s

Faith, Country, Past, World

“It is manifest that every soul has a certain continuity with the soul of the Universe, so that it must be understood to exist and to be included not only there where it liveth and feeleth, but it is also by its essence and substance diffused throughout immensity. The power of each soul is itself somehow present afar in the Universe. It is not mixed, yet is there in some presence.”

Giordano Bruno (1548–1600) Italian philosopher, mathematician and astronomer

Cause, Principle, and Unity (1584)

Soul