“Among other dreadful and disgusting images which Custom has rendered familiar, are those which arise from eating animal food. He who has ever turned with abhorrence from the skeleton of a beast which has been picked whole by birds or vermin, must confess that habit alone could have enabled him to endure the sight of the mangled bones and flesh of a dead carcase which every day cover his table. And he who reflects on the number of lives that have been sacrificed to sustain his own, should enquire by what the account has been balanced, and whether his life is become proportionately of more value by the exercise of virtue and by the superior happiness which he has communicated to [more] reasonable beings.”

Jonathan Edwards, A Treatise Concerning Religious Affections (1746), PART II : Showing What Are No Certain Signs That Religious Affections Are Truly Gracious, Or That They Are Not, Ch. 11: Nothing can be certainly known of the nature of Religious Affections, that they much dispose persons with their mouths to praise and glorify God. <!-- (1831 edition), p. 194, also in Complete Christian Classics (1999), Vol. 1, p. 365 -->
Context: !-- He who has a false hope, has not that sight of his own corruptions which the saint has. A true Christian has ten times more to do with his heart and its corruptions, than a hypocrite: and the sins of his heart and practice, appear to him in their blackness; they look dreadful; and it often appears a very mysterious thing, that any grace can be consistent with such corruption, or should be in such a heart. But a false hope hides corruption, covers it all over, and the hypocrite looks clean and bright in his own eyes.
--> There are two sorts of hypocrites: one that are deceived with their outward morality and external religion; many of which are professed Arminians, in the doctrine of justification: and the other, are those that are deceived with false discoveries and elevations; which often cry down works, and men's own righteousness, and talk much of free grace; but at the same time make a righteousness of their discoveries, and of their humiliation, and exalt themselves to heaven with them. These two kinds of hypocrites, Mr. Shepard, in his Exposition of the Parable of the Ten Virgins, distinguishes by the names of legal and evangelical hypocrites; and often speaks of the latter as the worst. And it is evident that the latter are commonly by far the most confident in their hope, and with the most difficulty brought off from it: I have scarcely known the instance of such a one, in my life, that has been undeceived.

Speech https://api.parliament.uk/historic-hansard/commons/1938/oct/05/policy-of-his-majestys-government#S5CV0339P0_19381005_HOC_216 in the House of Commons (5 October 1938) against the Munich Agreement
The 1930s

Source: Man for Himself (1947), Ch. 3 "Human Nature and Character

Source: Simple Food for the Good Life (1980), Ch. 4

For a New Liberty: The Libertarian Manifesto (1973)

New York (p. 15)
1980s, America (1986)
Context: Yet there is a certain solitude like no other - that of the man preparing his meal in public on a wall, or on the hood of his car, or along a fence, alone. You see that all the time here. It is the saddest sight in the world. Sadder than destitution, sadder than the beggar is the man who eats alone in public. Nothing more contradicts the laws of man or beast, for animals always do each other the honour of sharing or disputing each other’s food. He who eats alone is dead (but not he who drinks alone. Why is this?).

B 12
Variant translation: Everyone has a moral backside, which he does not show except in case of need and which he covers as long as possible with the breeches of respectability.
As quoted in Der Witz und seine Beziehung zum Unbewussten [Jokes and Their Relation to the Unconscious] (1905) by Sigmund Freud, as translated by James Strachey (1960), p. 100
Aphorisms (1765-1799), Notebook B (1768-1771)

Source: Gospel of Barnabas (c. 16th century AD manuscript), Ch. 33. The gospel's origins and author have been debated; several theories are speculative, and none has general acceptance. The Gospel of Barnabas is dated to the 13th to 15th centuries,[2] much too late to have been written by Barnabas (fl. 1st century CE). Many of its teachings are synchronous with those in the Quran and oppose the Bible, especially the New Testament; some, however, contradict the Quran.

Mystic Treatises, cited in Vladimir Lossky, The Mystical Theology of the Eastern Church (1976), [//books.google.it/books?id=dxqvWwPSCSwC&pg=PA111 p. 111]; also cited and discussed in A. M. Allchin, The World is a Wedding (1978), p. 85. Quoted in Andrew Linzey, Animal Theology (1994), [//books.google.it/books?id=ESTjQYS_8hMC&pg=PA56 p. 56].