Best 5844 quotes in «animal quotes» category

As Americans, we have a long history with firearms. We also have a government built on compromise, so here is the compromise I propose: Ban assault rifles and handguns for everyone except police and military personnel. These weapons are made to kill humans and should be strictly limited. At the same time, allow responsible citizens to own rifles and shotguns. Rifles are for hunting big-game animals, shotguns are for hunting birds; non-automatic versions of these weapons should be available for those with an interest in hunting or target shooting.

As an animal lover and as a sometime-meat-eater, I've read so much about the emotional sophistication of pigs and cows and sheep that I do think twice when I do still eat them on occasion.

As an integral part of the Department of Agriculture, the Animal and Plant Health Inspection Service monitors our Nation's agriculture to protect against agricultural pests and diseases.

As a poet I hold the most archaic values on earth . . . the fertility of the soil, the magic of animals, the power-vision in solitude, the terrifying initiation and rebirth, the love and ecstasy of the dance, the common work of the tribe. I try to hold both history and the wilderness in mind, that my poems may approach the true measure of things and stand against the unbalance and ignorance of our times.

As animal rights activists, we have the duty to fight for the animal to live, not die.

As a person who performs on stage, it's good to be emotionally open. If you mess with someone when they are in that state, it's like you're messing with an animal when it's eating.

As a researcher at US Berkeley I used to go into the brains of small, little animals and study the way that brains were connected and how little did I know that one day that was going to be my future - exploring the universe of the brain and hold it in between my hands and look at cells migrating.

. . . As a so-called "civilized" people, and as members of a society in search of lasting peace in the world, we cannot remain callous to our responsibility toward nature and insensitive to the inherent rights of the animals.

As a society, we are typically deeply disassociated from animal cruelty, but more than ever, animal protection organizations are telling the backstory.

As a society, we are typically deeply disassociated from animal cruelty, but more than ever, animal protection organizations are telling the backstory. People are being forced, to confront the realities. At the same time, we have an ever-growing understanding of the intelligence and emotional capacities of animals and an acceptance of the principle that animal cruelty is a moral problem.

As a toy fruit or a toy elephant reminds one of the real fruit and the living animal, so do the images that are worshipped remind one of the God who is formless and eternal.

As custodians of the planet it is our responsibility to deal with all species with kindness, love, and compassion. That these animals suffer through human cruelty is beyond understanding. Please help to stop this madness.

A second possible approach to general systems theory is through the arrangement of theoretical systems and constructs in a hierarchy of complexity, roughly corresponding to the complexity of the "individuals" of the various empirical fields... leading towards a "system of systems." [...] I suggest below a possible arrangement of "levels" of theoretical discourse...(vi) [...] the "animal" level, characterized by increased mobility, teleological behavior and self-awareness...

A secret society exists, and is living among all of us. They are neither people nor animals, but something in-between.

As Cuvier could correctly describe a whole animal by the contemplation of a single bone, so the observer who has thoroughly understood one link in a series of incidents should be able to accurately state all the other ones, both before and after.

As far as I can recall, the initial shiver of inspiration [for Lolita] was somehow prompted by a newspaper story about an ape in the Jardin des Plantes, who, after months of coaxing by a scientist, produced the first drawing ever charcoaled by an animal: this sketch showed the bars of the poor creature's cage.

As far as fidelity is concerned, there is no animal in the world as treacherous as man.

As far as our noblest hardwood forests are concerned, the animals, especially squirrels and jays, are our greatest and almost only benefactors. It is to them that we owe this gift. It is not in vain that the squirrels live in or about every forest tree, or hollow log, and every wall and heap of stones.

As every cat owner knows, nobody owns a cat.

As for cages themselves, an ordinary citizen who kept dogs in similar conditions for their entire lives would risk prosecution for cruelty. A pig producer who keeps an animal of comparable intelligence in this manner, however, is more likely to be rewarded with a tax concession or, in some countries, a direct government subsidy.

As far as the Animals breaking up - it was my fault. I wanted out. We took it to the max, as far as we could take it. Our reunion tour in 1983 went pretty good until we left America. Then we pushed it too hard and it fell apart.

As far as the underground liberation movement, it won't have any impact at all because they don't really care about those laws. Their activities - sabotaging, liberating animals - are already illegal so just adding one more law won't make much difference.

As for politics, I’m an anarchist. I hate governments and rules and fetters. Can’t stand caged animals. People must be free.

As for the dinosaur - But Noah's conscience was easy; it was not named in his cargo list and he and the boys were not aware that there was such a creature. He said he could not blame himself for not knowing about the dinosaur, because it was an American animal and America had not then been discovered.

As human beings are also animals, to manage one million animals gives me a headache.

As human beings we each have a responsibility to care for humanity. Expressing concern for others brings inner strength and deep satisfaction. As social animals, human beings need friendship, but friendship doesn't come from wealth and power, but from showing compassion and concern for others.

A side benefit of the new and developing technologies is that soon we won't have to feel guilty about the suffering and denigration of the animals because we will have made them up.

As humans, we do get to choose what we eat, and when we choose to eat a plant, we are eating (i.e., harming) just that plant, plus indirectly whatever nutrients that plant consumed over its lifetime (and we are also harming whatever beings may have been living on that plant or who were injured or killed in the harvesting process). But when we eat an animal, we are eating not just that animal, but also indirectly all of the plants and other beings that that animal ate over its lifetime - those plants became the flesh that we eat.

As if to demonstrate, by a striking example, the impossibility of erecting any cerebral barrier between man and the apes, Nature has provided us, in the latter animals, with an almost complete series of gradations from brains little higher than that of a Rodent, to brains little lower than that of Man.

As I listened, it occurred to me that interest in and affection for the animals that share the planet with us may be a more unifying force than any other.

A single kind of red cell is supposed to have an enormous number of different substances on it, and in the same way there are substances in the serum to react with many different animal cells. In addition, the substances which match each kind of cell are different in each kind of serum. The number of hypothetical different substances postulated makes this conception so uneconomical that the question must be asked whether it is the only one possible. ... We ourselves hold that another, simpler, explanation is possible.

A single man has not nearly the value he would have in a state of union. He is an incomplete animal. He resembles the odd half of a pair of scissors.

As Jeremy Bentham had asked about animals well over two hundred years ago, the question was not whether they could reason or talk, but could they suffer? And yet, somehow, it seemed to take more imagination for humans to identify with animal suffering than it did to conceive of space flight or cloning or nuclear fusion. Yes, she was a fanatic in the eyes of most of the country. . .Mostly, however, she just lacked patience for people who wouldn't accept her belief that humans inflicted needless agony on the animals around them, and they did so in numbers that were absolutely staggering.

Ask no guarantees, ask for no security, there never was such an animal. And if there was it would be related to the great sloth which hangs upside down in a tree all day every day, sleeping its life away.

A skittish motorbike with a touch of blood in it is better than all the riding animals on earth, because of its logical extension of our faculties, and the hint, the provocation, to excess conferred by its honeyed untiring smoothness.

As long as man eats animals how can cruelty to animals be removed.

As long as people will shed the blood of innocent creatures there can be no peace, no liberty, no harmony between people. Slaughter and justice cannot dwell together.

As long as you have markets, you'll have excesses. People went crazy with tulip bulbs. They went crazy with the South Sea Bubble, they went crazy internet stocks, they went crazy with the uranium stocks back when I was first getting started. I mean, you know, you're not going to change the human animal. And the human animal really doesn't get a lot smarter.

As long as we relate to the trees, the rivers, the mountains, the fields and the oceans as properties which we can manipulate according to our real or fabricated needs, nature remains opaque, and does not reveal to us its true being.

As often as Herman had witnessed the slaughter of animals and fish, he always had the same thought: in their behavior toward creatures, all men were Nazis. The smugness with which man could do with other species as he pleased exemplified the most extreme racist theories, the principle that might is right.

As nonhuman animals, plants, and even 'inanimate' rivers once spoke to our oral ancestors, so the ostensibly “inert” letters on the page now speak to us! This is a form of animism that we take for granted, but it is animism nonetheless - as mysterious as a talking stone.

As often as Herman had witnessed the slaughter of animals and fish, he always had the same thought: in their behavior toward creatures, all men were Nazis.

A solitary American monk named Thomas Berry writes that in our relationship to nature, we have been autistic for centuries. Wrapped tightly in our own version of knowledge, we have been unreceptive to the wisdom of the natural world. To tune in again, to have the "spontaneous environmental rapport" that characterized our ancestors, will take doing something that is perfectly delightful: reimmersing ourselves in the natural world.

A society remotely worth its salt eventually has to come to grips with the barbarism practiced upon helpless creatures in the name of scientific experimentation, tastier/tenderer meat, or more and larger eggs!

A sob racks my body again, and he wraps his arms around me so tightly I find it difficult to breathe, but it doesn't matter. My dignified weeping gives way to full-on ugliness, my mouth open and my face contorted and sounds like a dying animal coming from my throat. If this continues I will break apart, and maybe that would be better, maybe it would be better to shatter and bear nothing.

A society that could heal the dismembered world would recognize the inherent value of each person and of the plant, animal and elemental life that makes up the earth's living body; it would offer real protection, encourage free expression, and reestablish an ecological balance to be biologically and economically sustainable. Its underlying metaphor would be mystery, the sense of wonder at all that is beyond us and around us, at the forces that sustain our lives and the intricate complexity and beauty of their dance.

As people around the world become more affluent, they are demanding diets richer in animal protein, which will require ever more robust feed crop yields to sustain.

A spiritual man should be a normal man, a sound man. God Himself is normal; He is not insane. In order to reach God, a spiritual person has to be divinely practical in his day-to-day activities. Spirituality does not negate the outer life. But we have to know that the outer life does not mean the animal life. The outer life should be the manifestation of the divine life within us.

Aspects that we consider normal today could very well be repugnant in the future - eating animals, for one thing, or abundant choice, or invasive surgery. I was simply trying to demonstrate that what is acceptable today may not be acceptable forever, and vice-versa.

As poets, we don't accept oppression; we are about a freedom of spirit, or whatever you want to call it. I think environmental concerns have to go to the deep place, so we speak from a place of great empathy for the planet - for the disadvantaged people, animals, places, cultures.