Quotes about animal

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Book I : The Beginnings, Ch. V : The Baptism Of The Penguins
Penguin Island (1908)
Context: Thinking that what he saw were men living under the natural law, and that the Lord had sent him to teach them the Divine law, he preached the gospel to them.
Mounted on a lofty stone in the midst of the wild circus:
"Inhabitants of this island," said he, "although you be of small stature, you look less like a band of fishermen and mariners than like the senate of a judicious republic. By your gravity, your silence, your tranquil deportment, you form on this wild rock an assembly comparable to the Conscript Fathers at Rome deliberating in the temple of Victory, or rather, to the philosophers of Athens disputing on the benches of the Areopagus. Doubtless you possess neither their science nor their genius, but perhaps in the sight of God you are their superiors. I believe that you are simple and good. As I went round your island I saw no image of murder, no sign of carnage, no enemies' heads or scalps hung from a lofty pole or nailed to the doors of your villages. You appear to me to have no arts and not to work in metals. But your hearts are pure and your hands are innocent, and the truth will easily enter into your souls."
Now what he had taken for men of small stature but of grave bearing were penguins whom the spring had gathered together, and who were ranged in couples on the natural steps of the rock, erect in the majesty of their large white bellies. From moment to moment they moved their winglets like arms, and uttered peaceful cries. They did not fear men, for they did not know them, and had never received any harm from them; and there was in the monk a certain gentleness that reassured the most timid animals and that pleased these penguins extremely.

Emotional Architecture as Compared to Intellectual (1894)
Context: Man, by means of his physical power, his mechanical resources, his mental ingenuity, may set things side by side. A composition, literally so called, will result, but not a great art work, not at all an art work in fact, but merely a more or less refined exhibition of brute force exercised upon helpful materials. It may be as a noise in lessening degrees of offensiveness, it can never become a musical tone. Though it shall have ceased to be vulgar in becoming sophistical, it will remain to the end what it was in the beginning: impotent to inspire — dead, absolutely dead.
It cannot for a moment be doubted that an art work to be alive, to awaken us to its life, to inspire us sooner or later with its purpose, must indeed be animate with a soul, must have been breathed upon by the spirit and must breathe in turn that spirit. It must stand for the actual, vital first-hand experiences of the one who made it, and must represent his deep-down impression not only of physical nature but more especially and necessarily his understanding of the out-working of that Great Spirit which makes nature so intelligible to us that it ceases to be a phantasm and becomes a sweet, a superb, a convincing Reality.

The Saviors of God (1923)
Context: Every man has his own circle composed of trees, animals, men, ideas, and he is in duty bound to save this circle. He, and no one else. If he does not save it, he cannot be saved.
These are the labors each man is given and is in duty bound to complete before he dies. He may not otherwise be saved. For his own soul is scattered and enslaved in these things about him, in trees, in animals, in men, in ideas, and it is his own soul he saves by completing these labors.

Source: Vestiges of the Natural History of Creation (1844), p. 192
Context: While the external forms of all these various animals are so different, it is very remarkable that the whole are, after all, variations of a fundamental plan, which can be traced as a basis throughout the whole, the variations being merely modifications of that plan to suit the particular conditions in which each particular animal has been designed to live. Starting from the primeval germ, which, as we have seen, is the representative of a particular order of full-grown animals, we find all others to be merely advances from that type, with the extension of endowments and modification of forms which are required in each particular case; each form, also, retaining a strong affinity to that which precedes it, and tending to impress its own features on that which succeeds.

"Shadows of Forgotten Ancestors" (1992) (co-written with Ann Druyan)
Context: Humans — who enslave, castrate, experiment on, and fillet other animals — have had an understandable penchant for pretending animals do not feel pain. A sharp distinction between humans and 'animals' is essential if we are to bend them to our will, make them work for us, wear them, eat them — without any disquieting tinges of guilt or regret. It is unseemly of us, who often behave so unfeelingly toward other animals, to contend that only humans can suffer. The behavior of other animals renders such pretensions specious. They are just too much like us.

Source: Guide for the Perplexed (c. 1190), Part III, Ch.17
Context: Fifth Theory.—This is our theory, or that of our Law.... The theory of man's perfectly free will is one of the fundamental principles of the Law of our teacher Moses, and of those who follow the Law. According to this principle man does what is in his power to do, by his nature, his choice, and his will; and his action is not due to any faculty created for the purpose. All species of irrational animals likewise move by their own free will. This is the Will of God; that is to say, it is due to the eternal divine will that all living beings should move freely, and that man should have the power to act according to his will or choice within the limits of his capacity.

Falsehood in Wartime (1928), Introduction
Context: Lying, as we all know, does not take place only in war-time. Man, it has been said, is not "a veridical animal," but his habit of lying is not nearly so extraordinary as his amazing readiness to believe. It is, indeed, because of human credulity that lies flourish. But in war-time the authoritative organization of lying is not sufficiently recognized. The deception of whole peoples is not a matter which can be lightly regarded.
A useful purpose can therefore be served in the interval of so-called peace by a warning which people can examine with dispassionate calm, that the authorities in each country do, and indeed must, resort to this practice in order, first, to justify themselves by depicting the enemy as an undiluted criminal; and secondly, to inflame popular passion sufficiently to secure recruits for the continuance of the struggle. They cannot afford to tell the truth. In some cases it must be admitted that at the moment they do not know what the truth is.

Preface
A Woman's Thoughts About Women (1858)
Context: These "Thoughts," a portion of which originally appeared in "Chambers' Journal," are, I wish distinctly to state, only Thoughts. They do not pretend to solve any problems, to lay down any laws, to decide out of one life's experience and within the limits of one volume, any of those great questions which have puzzled generations, and will probably puzzle generations more. They lift the banner of no party; and assert the opinions of no clique. They do not even attempt an originality, which, in treating of a subject like the present, would be either dangerous or impossible.
In this book, therefore, many women will find simply the expression of what they have themselves, consciously or unconsciously, oftentimes thought; and the more deeply, perhaps, because it has never come to the surface in words or writing. Those who do the most, often talk — sometimes think — the least: yet thinkers, talkers, and doers, being in earnest, achieve their appointed end. The thinkers put wisdom into the mouth of the speakers, and both strive together to animate and counsel the doers. Thus all work harmoniously together; and verily

As quoted in Scandinavian Review (2003), by the American-Scandinavian Foundation, p. 18
Context: Man is the animal that draws lines which he himself then stumbles over. In the whole pattern of civilization there have been two tendencies, one toward straight lines and rectangular patterns and one toward circular lines. There are reasons, mechanical and psychological, for both tendencies. Things made with straight lines fit well together and save space. And we can move easily — physically or mentally — around things made with round lines. But we are in a straitjacket, having to accept one or the other, when often some intermediate form would be better.

"They are hostile nations" http://www.poetryfoundation.org/archive/poem.html?id=177292
Selected Poems 1965-1975 (1976)

Source: Man’s Search for Himself (1953), p. 150
Context: Man is the "ethical animal" — ethical in potentiality even if, unfortunately, not in actuality. His capacity for ethical judgment — like freedom, reason and the other unique characteristics of the human being — is based upon his consciousness of himself.

Part One: 1. Stultifera Navis
History of Madness (1961)
Context: Meaning created links so numerous, so rich and involved that only esoteric knowledge could possibly have the necessary key. Objects became so weighed down with attributes, connections and associations that they lost their own original face. Meaning was no longer read in an immediate perception, and accordingly objects ceased to speak directly: between the knowledge that animated the figures of objects and the forms they were transformed into, a divide began to appear, opening the way for a symbolism more often associated with the world of dreams.

Letter to Darrel Abercrombie in 1987, quoted at Free Malaysia Today http://www.freemalaysiatoday.com/category/opinion/2013/04/19/a-tale-of-two-ms-mahathir-and-margaret/

Book of Taliesin (c. 1275?), The Song of the Horses
Context: It broke out with matchless fury.
The rapid vehement fire.
Him we praise above the earth,
Fire, the fiery meteor of the dawn.
Above the high gale,
Higher than every cloud.
Great his animal.

Pt. I
Under Western Eyes (1911)
Context: Words, as is well known, are the great foes of reality. I have been for many years a teacher of languages. It is an occupation which at length becomes fatal to whatever share of imagination, observation, and insight an ordinary person may be heir to. To a teacher of languages there comes a time when the world is but a place of many words and man appears a mere talking animal not much more wonderful than a parrot.

[O] : Introduction, 0.8
Semiotics and the Philosophy of Language (1984)
Context: A general semiotics studies the whole of the human signifying activity — languages — and languages are what constitutes human beings as such, that is, as semiotic animals. It studies and describes languages through languages. By studying the human signifying activity it influences its course. A general semiotics transforms, for the very fact of its theoretical claim, its own object.

Source: Something More, A Consideration of the Vast, Undeveloped Resources of Life (1920), p. 29
Context: Ethically and morally, man has also made progress. From the earliest dawn of recorded history strong men made slaves of the weak. Primitive man regarded woman much as he did a slave or an animal, an instrument through which his comfort and pleasure might be increased. Contrast the former custom of exposing infants, the aged, and the helpless to the elements or to wild beasts, when their presence became a burden, with the present practice of erecting orphans' homes, homes for the aged, and asylums for the helpless.

Source: The Complex Vision (1920), Chapter I
Context: My answer to the question "Why do we philosophize?" is as follows. We philosophize for the same reason that we move and speak and laugh and eat and love. In other words, we philosophize because man is a philosophical animal.… We may be as sceptical as we please. Our very scepticism is the confession of an implicit philosophy.

The Making of a Radical: A Political Autobiography (1973)
Context: I became a vegetarian because I was persuaded that life is as valid for other creatures as it is for humans. I do not need dead animal bodies to keep me alive, strong and healthy. Therefore, I will not kill for food.

"The Necessity and Grandeur of the International Ideal" (1935)
Context: It would seem … that man has been shocked by the war into forgetting how to be a political animal. This suspicion is confirmed by the spread of Fascism, which is a headlong flight into fantasy from the necessity for political thought. There is nothing more obvious about the post-war situation than that it is novel, springs from causes which have not yet been analysed, and cannot be relieved until this analysis is complete and has been made the basis of a new social formula. Yet persons supporting Fascism behave as if man were already in possession of principles which would enable him to deal with all our problems, and as if it were only a question of appointing a dictator to apply them.

A Message to Redistributionists (1997)

Autobiography (1873)
Context: I have already mentioned Carlyle's earlier writings as one of the channels through which I received the influences which enlarged my early narrow creed; but I do not think that those writings, by themselves, would ever have had any effect on my opinions. What truths they contained, though of the very kind which I was already receiving from other quarters, were presented in a form and vesture less suited than any other to give them access to a mind trained as mine had been. They seemed a haze of poetry and German metaphysics, in which almost the only clear thing was a strong animosity to most of the opinions which were the basis of my mode of thought; religious scepticism, utilitarianism, the doctrine of circumstances, and the attaching any importance to democracy, logic, or political economy. Instead of my having been taught anything, in the first instance, by Carlyle, it was only in proportion as I came to see the same truths through media more suited to my mental constitution, that I recognized them in his writings. Then, indeed, the wonderful power with which he put them forth made a deep impression upon me, and I was during a long period one of his most fervent admirers; but the good his writings did me, was not as philosophy to instruct, but as poetry to animate. Even at the time when out acquaintance commenced, I was not sufficiently advanced in my new modes of thought, to appreciate him fully; a proof of which is, that on his showing me the manuscript of Sartor Resartus, his best and greatest work, which he had just then finished, I made little of it; though when it came out about two years afterwards in Fraser's Magazine I read it with enthusiastic admiration and the keenest delight. I did not seek and cultivate Carlyle less on account of the fundamental differences in our philosophy. He soon found out that I was not "another mystic," and when for the sake of my own integrity I wrote to him a distinct profession of all those of my opinions which I knew he most disliked, he replied that the chief difference between us was that I "was as yet consciously nothing of a mystic." I do not know at what period he gave up the expectation that I was destined to become one; but though both his and my opinions underwent in subsequent years considerable changes, we never approached much nearer to each other's modes of thought than we were in the first years of our acquaintance. I did not, however, deem myself a competent judge of Carlyle. I felt that he was a poet, and that I was not; that he was a man of intuition, which I was not; and that as such, he not only saw many things long before me, which I could only when they were pointed out to me, hobble after and prove, but that it was highly probable he could see many things which were not visible to me even after they were pointed out. I knew that I could not see round him, and could never be certain that I saw over him; and I never presumed to judge him with any definiteness, until he was interpreted to me by one greatly the superior of us both -- who was more a poet than he, and more a thinker than I -- whose own mind and nature included his, and infinitely more.

"Letter to Joseph Priestley" in response to Priestley's "experiments on the restoration of air [by plants] made noxious by animals breathing it, or putrefying it..." read in Philosophical Transactions LXII 147-267 of the Royal Society (1772) and quoted in John Towill Rutt, Life and Correspondence of Joseph Priestley http://books.google.com/books?id=psMGAAAAQAAJ... Vol.1 (1831).
Context: That the vegetable creation should restore the air which is spoiled by the animal part of it, looks like a rational system, and seems to be of a piece with the rest. Thus fire purifies water all the world over. It purifies it by distillation, when it raises it in vapours, and lets it fall in rain; and farther still by filtration, when keeping it fluid, it suffers that rain to percolate the earth. We knew before that putrid animal substances were converted into sweet vegetables when mixed with the earth and applied as manure; and now, it seems, that the same putrid substances, mixed with the air, have a similar effect. The strong, thriving state of your mint, in putrid air, seems to show that the air is mended by taking something from it, and not by adding to it. I hope this will give some check to the rage of destroying trees that grow near houses, which has accompanied our late improvements in gardening, from an opinion of their being unwholesome. I am certain, from long observation, that there is nothing unhealthy in the air of woods; for we Americans have everywhere our country habitations in the midst of woods, and no people on earth enjoy better health or are more prolific.

Man a Machine (1747)
Context: Among animals, some learn to speak and sing; they remember tunes, and strike the notes as exactly as a musician. Others, for instance the ape, show more intelligence... would it be absolutely impossible to teach the ape a language? I do not think so.<!--pp.100-102

Mutual Aid: A Factor of Evolution (1902)
Context: In the animal world we have seen that the vast majority of species live in societies, and that they find in association the best arms for the struggle for life: understood, of course, in its wide Darwinian sense — not as a struggle for the sheer means of existence, but as a struggle against all natural conditions unfavourable to the species. The animal species, in which individual struggle has been reduced to its narrowest limits, and the practice of mutual aid has attained the greatest development, are invariably the most numerous, the most prosperous, and the most open to further progress. The mutual protection which is obtained in this case, the possibility of attaining old age and of accumulating experience, the higher intellectual development, and the further growth of sociable habits, secure the maintenance of the species, its extension, and its further progressive evolution. The unsociable species, on the contrary, are doomed to decay.

As quoted in The Harper Book of Quotations (1993) edited by Robert I. Fitzhenry, p. 420
Context: I respect kindness in human beings first of all, and kindness to animals. I don't respect the law; I have a total irreverence for anything connected with society except that which makes the roads safer, the beer stronger, the food cheaper and the old men and old women warmer in the winter and happier in the summer.

" Passages from the life of a philosopher https://archive.org/stream/passagesfromlif01babbgoog#page/n10/mode/2up", The Belief In The Creator From His Works, p. 400-401
Passages from the Life of a Philosopher (1864)
Context: There remains a third source from which we arrive at the knowledge of the existence of a supreme Creator, namely, from an examination of his works. Unlike transmitted testimony, which is weakened at every stage, this evidence derives confirmation from the progress of the individual as well as from the advancement of the knowledge of the race.
Almost all thinking men who have studied the laws which govern the animate and the inanimate world around us, agree that the belief in the existence of one Supreme Creator, possessed of infinite wisdom and power, is open to far less difficulties than the supposition of the absence of any cause, or of the existence of a plurality of causes.

F 49
Aphorisms (1765-1799), Notebook F (1776-1779)

Edicts of Ashoka (c. 257 BC)
Context: Everywhere within Beloved-of-the-Gods, King Piyadasi's domain, and among the people beyond the borders, the Cholas, the Pandyas, the Satiyaputras, the Keralaputras, as far as Tamraparni and where the Greek king Antiochos rules, and among the kings who are neighbours of Antiochos, everywhere has Beloved-of-the-Gods, King Piyadasi, made provision for two types of medical treatment: medical treatment for humans and medical treatment for animals. Wherever medical herbs suitable for humans or animals are not available, I have had them imported and grown. Wherever medical roots or fruits are not available I have had them imported and grown. Along roads I have had wells dug and trees planted for the benefit of humans and animals.

Source: The Geological Evidences of the Antiquity of Man (1863), Ch.20, p. 393
Context: I endeavoured to sketch out (and it was, I believe, the first systematic attempt to accomplish such a task) the laws which govern the extinction of species, with a view of showing that the slow, but ceaseless variations, now in progress in physical geography, together with the migration of plants and animals into new regions, must, in the course of ages, give rise to the occasional loss of some of them, and eventually cause an entire fauna and flora to die out; also, that we must infer, from geological data, that the places thus left vacant from time to time, are filled up without delay by new forms, adapted to new conditions, sometimes by immigration from adjoining provinces, sometimes by new creations. Among the many causes of extinction enumerated by me, were the power of hostile species, diminution of food, mutations in climate, the conversion of land into sea, and of sea into land, &c.

The Nature of Rationality (1993), Ch. V : Instrumental Rationality and Its Limits; Rationality's Imagination, p. 181
Context: Our principles fix what our life stands for, our aims create the light our life is bathed in, and our rationality, both individual and coordinate, defines and symbolizes the distance we have come from mere animality. It is by these means that our lives come to more than what they instrumentally yield. And by meaning more, our lives yield more.

Source: Reason: The Only Oracle Of Man (1784), Ch. III Section IV - Of Physical Evils
Context: Physical evils are in nature inseparable from animal life, they commenced existence with it, and are its concomitants through life; so that the same nature which gives being to the one, gives birth to the other also; the one is not before or after the other, but they are coexistent together, and contemporaries; and as they began existence in a necessary dependance on each other, so they terminate together in death and dissolution. This is the original order to which animal nature is subjected, as applied to every species of it. The beasts of the field, the fowls of the air, the fishes of the sea, with reptiles, and all manner of beings, which are possessed with animal life; nor is pain, sickness, or mortality any part of God's Punishment for sin. On the other hand sensual happiness is no part of the reward of virtue: to reward moral actions with a glass of wine or a shoulder of mutton, would be as inadequate, as to measure a triangle with sound, for virtue and vice pertain to the mind, and their merits or demerits have their just effects on the conscience, as has been before evinced: but animal gratifications are common to the human race indiscriminately, and also, to the beasts of the field: and physical evils as promiscuously and universally extend to the whole, so "That there is no knowing good or evil by all that is before us, for all is vanity." It was not among the number of possibles, that animal life should be exempted from mortality: omnipotence itself could not have made it capable of externalization and indissolubility; for the self same nature which constitutes animal life, subjects it to decay and dissolution; so that the one cannot be without the other, any more than there could be a compact number of mountains without valleys, or that I could exist and not exist at the same time, or that God should effect any other contradiction in nature...

“In Awe of Words,” The Exonian, 75th anniversary edition, Exeter University (1930)
Context: We are lonesome animals. We spend all our life trying to be less lonesome. One of our ancient methods is to tell a story begging the listener to say — and to feel — ”Yes, that’s the way it is, or at least that’s the way I feel it. You’re not as alone as you thought.

The Tragic Sense of Life (1913), VIII : From God to God
Context: In the vast all of the Universe, must there be this unique anomaly — a consciousness that knows itself, loves itself and feels itself, joined to an organism which can only live within such and such degrees of heat, a merely transitory phenomenon? No, it is not mere curiosity that inspires the wish to know whether or not the stars are inhabited by living organisms, by consciousness akin to our own, and a profound longing enters into that dream that our souls shall pass from star to star through the vast spaces of the heavens, in an infinite series of transmigrations. The feeling of the divine makes us wish and believe that everything is animated, that consciousness, in a greater or less degree, extends through everything. We wish not only to save ourselves, but to save the world from nothingness. And therefore God. Such is his finality as we feel it.

The Tragic Sense of Life (1913), VII : Love, Suffering, Pity
Context: Imagination, which is the social sense, animates the inanimate and anthropomorphizes everything; it humanizes everything and even makes everything identical with man. And the work of man is to supernaturalize Nature — that is to say, to make it divine by making it human, to help it to become conscious of itself, in short. The action of reason, on the other hand, is to mechanize or materialize.

[O] : Introduction, 0.8
Semiotics and the Philosophy of Language (1984)
Context: Certainly, the categories posited by a general semiotics can prove their power insofar as they provide a satisfactory working hypothesis to specific semiotics. However, they can also allow one to look at the whole of human activity from a coherent point of view. To see human beings as signifying animals — even outside the practice of verbal language — and to see that their ability to produce and to interpret signs, as well as their ability to draw inferences, is rooted in the same cognitive structures, represent a way to give form to our experience. There are obviously other philosophical approaches, but I think that this one deserves some effort.

Book VI, chapter 3: "Conversations and Exhortations of Father Zossima; Of Prayer, of Love, and of Contact with other Worlds" (translated by Constance Garnett)
The Brothers Karamazov (1879–1880)
Context: Brothers, have no fear of men's sin. Love a man even in his sin, for that is the semblance of Divine Love and is the highest love on earth. Love all God's creation, the whole of it and every grain of sand in it. Love every leaf, every ray of God's light. Love the animals, love the plants, love everything. If you love everything, you will perceive the divine mystery in things. Once you have perceived it, you will begin to comprehend it better every day, and you will come at last to love the world with an all-embracing love. Love the animals: God has given them the rudiments of thought and untroubled joy. So do not trouble it, do not harass them, do not deprive them of their joy, do not go against God's intent. Man, do not exhale yourself above the animals: they are without sin, while you in your majesty defile the earth by your appearance on it, and you leave the traces of your defilement behind you — alas, this is true of almost every one of us! Love children especially, for like the angels they too are sinless, and they live to soften and purify our hearts, and, as it were, to guide us. Woe to him who offends a child.
My young brother asked even the birds to forgive him. It may sound absurd, but it is right none the less, for everything, like the ocean, flows and enters into contact with everything else: touch one place, and you set up a movement at the other end of the world. It may be senseless to beg forgiveness of the birds, but, then, it would be easier for the birds, and for the child, and for every animal if you were yourself more pleasant than you are now. Everything is like an ocean, I tell you. Then you would pray to the birds, too, consumed by a universal love, as though in ecstasy, and ask that they, too, should forgive your sin. Treasure this ecstasy, however absurd people may think it.

Introduction, p. 9.
The Causes of Evolution (1932)
Context: Comparative parasitology supports the evolutionary hypothesis. If two animals have a common ancestor, their parasites are likely to be descended from those of the ancestor. This principle has been applied with considerable effect to the classification of frogs and other groups.

Introduction, Beast and Man: The Roots of Human Nature (1979).
Context: We are not just rather like animals; we are animals. Our difference from other species may be striking, but comparisons with them have always been, and must be, crucial to our view of ourselves.

I Think I'll Sit This One Out (1939)
Context: Socialism may be all right when men are fit to be socialists. The way may be hard and slow, but until we take it we shall find that the so-called Socialist state degenerates and Fascism as rapidly as the pacifist with warm hearts to generate into militarists with fevered brows.
Marxism, like fascism and capitalism is materialism. The love of material goods above all others is as animal as of love of war. The love of justice above material goods must save us in the end it saved we may be.

Chpt.3, p. 26
Principles of Geology (1832), Vol. 1
Context: The excavations made in 1517, for repairing the city of Verona, brought to light a multitude of curious petrifactions, and furnished matter for speculation to different authors, and among the rest to Fracastoro, who declared his opinion, that fossil shells had all belonged to living animals, which had formerly lived and multiplied, where their exuviæ are now found. He exposed the absurdity of having recourse to a certain 'plastic force,' which it was said had power to fashion stones into organic forms; and, with no less cogent arguments, demonstrated the futility of attributing the situation of the shells in question to the Mosaic deluge, a theory obstinately defended by some. That inundation, he observed, was too transient, it consisted principally of fluviatile waters; and if it had transported shells to great distances, must have strewed them over the surface, not buried them at vast depths in the interior of mountains. His clear exposition of the evidence would have terminated the discussion for ever, if the passions of mankind had not been enlisted in the dispute; and even though doubts should for a time have remained in some minds, they would speedily have been removed by the fresh information obtained almost immediately afterwards, respecting the structure of fossil remains, and of their living analogues.

Last Diaries (1979) edited by Leon Stilman, p. 77
Context: How good is it to remember one's insignificance: that of a man among billions of men, of an animal amid billions of animals; and one's abode, the earth, a little grain of sand in comparison with Sirius and others, and one's life span in comparison with billions on billions of ages. There is only one significance, you are a worker. The assignment is inscribed in your reason and heart and expressed clearly and comprehensibly by the best among the beings similar to you. The reward for doing the assignment is immediately within you. But what the significance of the assignment is or of its completion, that you are not given to know, nor do you need to know it. It is good enough as it is. What else could you desire?

Source: Nationalism and Culture (1937), Ch. 1 "The Insufficiency of Economic Materialism"
Context: However fully man may recognise cosmic laws he will never be able to change them, because they are not his work. But every form of his social existence, every social institution which the past has bestowed on him as a legacy from remote ancestors, is the work of men and can be changed by human will and action or made to serve new ends. Only such an understanding is truly revolutionary and animated by the spirit of the coming ages. Whoever believes in the necessary sequence of all historical events sacrifices the future to the past. He explains the phenomena of social life, but he does not change them. In this respect all fatalism is alike, whether of a religious, political or economic nature. Whoever is caught in its snare is robbed thereby of life's most precious possession; the impulse to act according to his own needs. It is especially dangerous when fatalism appears in the gown of science, which nowadays so often replaces the cassock of the theologian; therefore we repeat: The causes which underlie the processes of social life have nothing in common with the laws of physical and mechanical natural events, for they are purely the results of human purpose, which is not explicable by scientific methods. To misinterpret this fact is a fatal self-deception from which only a confused notion of reality can result.

Encounters with Animals (1958)
Context: There would be a dreadful outcry if anyone suggested obliterating, say, the Tower of London, and quite rightly so; yet a unique and wonderful species of animal which has taken hundreds of thousands of years to develop to the stage we see today, can be snuffed out like a candle without more than a handful of people raising a finger or a voice in protest. So, until we consider animal life to be worthy of the consideration and reverence we bestow upon old books and pictures and historic monuments, there will always be the animal refugee living a precarious life on the edge of extermination, dependent for existence on the charity of a few human beings.

VI. On Gods Cosmic and Hypercosmic.
On the Gods and the Cosmos

VIII. On Mind and Soul, and that the latter is immortal.
On the Gods and the Cosmos
Context: First, we must consider what soul is. It is, then, that by which the animate differs from the inanimate. The difference lies in motion, sensation, imagination, intelligence. Soul therefore, when irrational, is the life of sense and imagination; when rational, it is the life which controls sense and imagination and uses reason. The irrational soul depends on the affections of the body; it feels desire and anger irrationally. The rational soul both, with the help of reason, despises the body, and, fighting against the irrational soul, produces either virtue or vice, according as it is victorious or defeated.

" "Peace-Food – Eating Peace" https://www.dahlke.at/images/buecher/PeaceFood_eng_2015.pdf (2015) from his official website.

12 Rules for Life: An Antidote to Chaos, Rule 1: Stand up straight with your shoulders back

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The Key to Theosophy (1889)

Section 2.6
Workers Councils (1947)

Door de dieren heen schilder ik mijn eigen conflicten.

Quote of Kruyders, as cited by Benoit Hameleers, on the website of Stichting Sjef Hutsch http://www.stichtingsjefhutsch.nl/nieuws.html
undated quotes

Rival Caesars (1903)

Last paragraph of the first edition (1859). Only use of the term "evolve" or "evolution" in the first edition.
In the second http://darwin-online.org.uk/content/frameset?pageseq=508&itemID=F376&viewtype=image (1860) through sixth (1872) editions, Darwin added the phrase "by the Creator" to read:
There is grandeur in this view of life, with its several powers, having been originally breathed by the Creator into a few forms or into one; and that, whilst this planet has gone cycling on according to the fixed law of gravity, from so simple a beginning endless forms most beautiful and most wonderful have been, and are being, evolved.
Source: On the Origin of Species (1859), chapter XIV: "Recapitulation and Conclusion", page 489-90 http://darwin-online.org.uk/content/frameset?pageseq=508&itemID=F373&viewtype=image

Said in an article for the Stroud News and Journal. OPINION: Stop Brexit to save farmers and the planet says Molly Scott Cato https://www.stroudnewsandjournal.co.uk/news/17858980.opinion-stop-brexit-save-farmers-planet-says-molly-scott-cato/ (24 August 2019)
2019

Exploitation of Labor (1967)

Black Thirst (1934); p. 63
Short fiction, Northwest of Earth (1954)

Source: The Esoteric Tradition (1935), Chapter 6

"Celebs Who Love Veg: Our Interview with Daniella Monet", LoveVeg.com (1 March 2019) https://loveveg.com/celebs-who-love-veg-our-interview-with-daniella-monet/.

Delta Autumn (p. 347)
Go Down, Moses (1942)

"The Psychoanalyst Kierkegaard", p. 87
The Denial of Death (1973)

Foreword
The Denial of Death (1973)

Source: On including animal deaths in her work as symbolism in “An Interview with Yiyun Li” https://brickmag.com/an-interview-with-yiyun-li/ in Brick Magazine (2019 Feb 19)

Karmas and Diseases, Divine Life Society, http://dlshq.org/download/karmadisease.htm (1959)

Source: Michaelmas (1977), Chapter 11 (p. 184)

He smiled. “Except for thee and me, of course.”
Source: Michaelmas (1977), Chapter 10 (p. 160)

Source: The Island of Doctor Moreau (1896), Ch. 14: Doctor Moreau Explains

pg. 8
The Birds

Virginia Woolf

Pakistan or The Partition of India (1946)

Source: Pakistan or The Partition of India (1946), Chapter 7

Speech in Weimar (6 November 1938), quoted in The Times (26 September 1939), p. 10
1930s

On Japanese anime in “Comic-Con 2001: An Interview With Cary-Hiroyuki Tagawa” http://fanboyplanet.com/comic-con-2001-an-interview-with-cary-hiroyuki-tagawa/ in Fanboy Planet (2001 Jul 27)

Donald Trump's Final Message to America https://www.youtube.com/watch?v=WrNOo4ehlkg The Alex Jones Show (Oct 18, 2016)
2016

1760s, A Dissertation on the Canon and Feudal Law (1765)

In Living Color

"Some Newer Instincts", pp. 182–183
Savage Survivals (1916), Savage Survivals in Higher Peoples (Continued)

Source: Ethics and Education (1912), Ethical Anxiety, p. 38–39

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

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

The Universal Kinship (1906), Preface

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Derivation of the Nature of Living Beings, pp. 189–190

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Derivation of the Nature of Living Beings, pp. 176–177

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Derivation of the Nature of Living Beings, p. 172

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

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Preponderance of Egoism, pp. 123–125

Source: Better-World Philosophy: A Sociological Synthesis (1899), Egoism and Altruism, p. 119

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

"The Source of Religion", International Socialist Review, Vol. 16, Iss. 12, Jun. 1916

The National Humane Review, Vol. 4–6, American Humane Association, 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. 156