We were all born to be peaceful citizens of the world. Take care of your global garden and do not allow evil gardeners try to convince you which flowers are ugly and which should be destroyed. This is God's universe and he is the master gardener of all. If we were to eliminate all colors in his garden, then what would be a rainbow with only one color? Or a garden with only one kind of flower? Why would the Creator create a vast assortment of plants, ethnicities, and animals, if only one beast or seed is to dominate all of existence?

I went back to my conversation with Siegfried that morning; we had just about decided that the man with a lot of animals couldn't be expected to feel affection for individuals among them. But those buildings back there were full of John Skipton's animals - he must have hundreds. Yet what made him trail down that hillside every day in all weathers? Why had he filled the last years of those two old horses with peace and beauty? Why had he given them a final ease and comfort which he had withheld from himself? It could only be love.

The keepers would give the gorillas an assortment of fruits and vegetables each afternoon, and on this particular occasion, Judy Sievert tossed Nina an apple, which rolled away. Instead of going to get it, Nina just 'sat there sadly,' in Judy's words. Judy continued her rounds, handing out yams and apples to the other gorillas, but Nina sat there looking appleless and downtrodden. Taking pity, Judy tossed her another apple. As soon as Nina had it, she got up and went over to where the first apple had rolled away, taking it too.

Kila binadamu hapa duniani ni wa thamani kubwa. Chochote utakachofanya, kizuri au kibaya, kidogo au kikubwa, kitabadilisha maisha ya watu. Ukiwa na msingi mzuri kwa mwanao ataishi vizuri atakapokuwa mkubwa, atakuwa na uwezo mkubwa wa kuacha dunia katika hali nzuri kuliko alivyoikuta. Ukiwa na msingi mbaya kwa mwanao ataishi vibaya atakapokuwa mkubwa, atakuwa na uwezo mdogo wa kuacha dunia katika hali nzuri kuliko alivyoikuta. Kuwa mkarimu kwa mazingira, kuwa mkarimu kwa wanyama, kuwa mkarimu kwa binadamu wenzako, kwa faida ya vizazi vijavyo.

We poetically construct our identity as human beings, together with our values, largely through reciprocal relationships with animals. They provide us with essential points of reference, as well as illustrations of the qualities that we may choose to emulate or avoid in ourselves. Any major change in our relationships with animals, individual or collective, reverberates profoundly in our character as human beings, in ways that go far beyond immediately pragmatic concerns. When a species becomes extinct, something perishes in the human soul as well.

Anthropomorphism originally meant the attribution of human characteristics to God. It is curious that the word is now used almost exclusively to ascribe human characteristics--such as fidelity or altruism or pride, or emotions such as love, embarrassment, or sadness--to the nonhuman animal. One is guilty of anthropomorphism, though it is no longer a sacrilegious word. It is a derogatory, dismissive one that connotes a sort of rampant sentimentality. It’s just another word in the arsenal of the many words used to attack the animal rights movement.

Kinship with all creatures of the earth, sky, and water was a real and active principle. In the animal and bird world there existed a brotherly feeling that kept us safe among them... The animals had rights - the right of man's protection, the right to live, the right to multiply, the right to freedom, and the right to man's indebtedness. This concept of life and its relations filled us with the joy and mystery of living; it gave us reverence for all life; it made a place for all things in the scheme of existence with equal importance to all.

I believe that the best way to create good living conditions for any animal, whether it's a captive animal living in a zoo, a farm animal or a pet, is to base animal welfare programs on the core emotion systems in the brain. My theory is that the environment animals live in should activate their positive emotions as much as possible, and not activate their negative emotions any more than necessary. If we get the animal's emotions rights, we will have fewer problem behaviors... All animals and people have the same core emotion systems in the brain.

One question that especially intrigues me is exactly when humpbacks started coming to Hawaii and why. In artwork and oral histories of ancient Hawaiians there is no record of humpback whales being there, and there is no evidence that humpbacks were there in large numbers in the mid-1800's during the heyday of whaling. The whalers who provisioned in Hawaii in the winter couldn't have overlooked the numbers of whales that are in Hawaii now. We really don't know what happened, but everything points to a recent colonization of humpbacks. (p.162).

Walter had never liked cats. They'd seemed to him the sociopaths of the pet world, a species domesticated as an evil necessary for the control of rodents and subsequently fetishized the way unhappy countries fetishize their militaries, saluting the uniforms of killers as cat owners stroke their animals' lovely fur and forgive their claws and fangs. He'd never seen anything in a cat's face but simpering incuriosity and self-interest; you only had to tease one with a mouse-toy to see where it's true heart lay...cats were all about using people

It’s almost funny, isn’t it?”“What is?”“How some animals are worth more than others?”“Well,” he handed Konrad a sugar cube from a tin on the shelf. “It isn’t just the animal; it’s the type of animal.”“Color, shape, size? If people pay for an animal based on what it looks like, what does that say about them?”“It isn’t necessarily what they look like.” He frowned. “It’s about where they come from.”“That’s silly,” she said.

Mr. Jamrach led me through the lobby and into the menagerie. The first was a parrot room, a fearsome screaming place of mad round eyes, crimson breasts that beat against bars, wings that flapped against their neighbours, blood red, royal blue, gypsy yellow, grass green. The birds were crammed along perches. Macaws hung upside down here and there, batting their white eyes, and small green parrots flittered above our heads in drifts. A hot of cockatoos looked down from on high over the shrill madness, high crested, creamy breasted. The screeching was like laughter in hell.

People never like pollution, it has become very wrong to like pollution at all. But just like there are good and bad things about people, there are good and bad things about pollution. If people were pollution we would get rid of anyone who was different, anyone who was considered an inconvenience… but we’d be getting rid of a life, a lot of lives… because we didn’t like them. If pollution was a person would we still be trying to get rid of it? Would we have environmentalists still complaining and protesting and trying to get rid of all pollution?

So maybe the difference isn't language. Maybe it's this: animals do neither good nor evil. They do as they must do. We may call what they do harmful or useful, but good and evil belong to us, who chose to choose what we do. The dragons are dangerous, yes. They can do harm, yes. But they're not evil. They're beneath our morality, if you will, like any animal. Or beyond it. They have nothing to do with it. We must choose and choose again. The animals need only be and do. We're yoked, and they're free. So to be with an animal is to know a little freedom...

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.