A strong argument for the religion of Christ is this -- that offences against Charity are about the only ones which men on their death-beds can be made -- not to understand -- but to feel -- as crime.
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You throw the sand against the wind And the wind blows it back again.
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Neither evil tongues, rash judgments, nor the sneers of selfish men, nor greetings where no kindness is, nor all the dreary intercourse of daily life, shall ever prevail against us.
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I THINK that I shall never see A poem lovely as a tree. A tree whose hungry mouth is prest Against the sweet earth's flowing breast; A tree that looks at God all day, And lifts her leafy arms to pray; A tree that may in summer wear A nest of robins in her hair; Upon whose bosom snow has lain; Who intimately lives with rain. Poems are made by fools like me, But only God can make a tree.
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I’ve seen too much hate to want to hate, myself, and every time I see it, I say to myself, hate is too great a burden to bear. Somehow we must be able to stand up against our most bitter opponents and say:”We shall match your capacity to inflict suffering by our capacity to endure suffering. We will meet your physical force with soul force. Do to us what you will and we will still love you.... But be assured that we’ll wear you down by our capacity to suffer, and one day we will win our freedom. We will not only win freedom for ourselves; we will appeal to your heart and conscience that we will win you in the process, and our victory will be a double victory.
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'Against his better judgment, the big game hunter is talked into taking both his wife AND her mother along on one of his expeditions. It does not go well. The mother-in-law is, if anything, harder to get along with in the wilds than she was in the city. And to make matters worse, she won't even abide by the simple camp rules designed to keep the safari safe. One night after dinner, the hunter's wife realizes her mother is missing. Panicked, she rushes to her husband and begs him to institute a search. He sighs, and together they set out. But before they've gone far, they hear throaty growling. Soon they come upon a small clearing in which the mother-in-law stands, backed up against thick, seemingly impenetrable jungle brush, and facing a huge male lion. The wife whispers urgently, 'What are we going to do?' 'Nothing,' responds her husband. 'The lion got himself into this mess, now let him get himself out of it.''
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The mystic prophets of the absolute cannot save us. Sustained by our history and traditions, we must save ourselves, at whatever risk of heresy or blasphemy. We can find solace in the memorable representation of the human struggle against the absolute in the finest scene in the greatest of American novels. I refer of course to the scene when Huckleberry Finn decides that the '' plain hand of Providence '' requires him to tell Miss Watson where her runaway slave Jim is to be found. Huck writes his letter of betrayal to Miss Watson and feels '' all washed clean of sin for the first time I had ever felt so in my life, and I knowed I could pray now. '' He sits there for a while thinking '' how good it was all this happened so, and how near I come to being lost and going to hell .'' Then Huck begins to think about Jim and the rush of the great river and the talking and the singing and the laughing and friendship. '' Then I happened to look around and see that paper. . . . I took it up, and held it in my hand. I was a-trembling because I'd got to decide, forever, betwixt two things, and I knowed it. I studied a minute, sort of holding my breath, and then says to myself: 'All right, then, I'll go to hell' - and tore it up .''
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For a hundred years I breathe and live, the flower of beauty and the bread of kindness. I am your friendly shade in the noonday heat of summer, and I stand pencilled against the winter twilight, a silhouette for dreams. At dawning in the spring I am filled with song, the host to a thousand birds, and I decorate the autumn with pageantry and colour. Then comes the woodsman with his axe. And still I serve. I am the timber that builds your boat; the rafters of your cathedrals; the choirstalls of your church enriched by the magic of the carver's fingers. I am the beam that holds your house; the door of your homestead, and the lintel too. I am the handle of your hoe; the wood of your cradle; the bed on which you lie; the board of your table and the board for your bread. When I am living, harm me not. When I am dead, respect me and use me kindly.
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'Against his better judgment, the big game hunter is talked into taking both his wife AND her mother along on one of his expeditions. It does not go well. The mother-in-law is, if anything, harder to get along with in the wilds than she was in the city. And to make matters worse, she won't even abide by the simple camp rules designed to keep the safari safe. One night after dinner, the hunter's wife realizes her mother is missing. Panicked, she rushes to her husband and begs him to institute a search. He sighs, and together they set out. But before they've gone far, they hear throaty growling. Soon they come upon a small clearing in which the mother-in-law stands, backed up against thick, seemingly impenetrable jungle brush, and facing a huge male lion. The wife whispers urgently, 'What are we going to do?' 'Nothing,' responds her husband. 'The lion got himself into this mess, now let him get himself out of it.''
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Servant of God, well done, well hast thou fought The better fight, who single hast maintain'd Against revolted multitudes the Cause Of Truth, in word mightier than they in Arms; And for the testimony of Truth hast borne Universal reproach, far worse
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The white American man makes the white American woman maybe not superfluous but just a little kind of decoration. Not really important to turning around the wheels of the state. Well the black American woman has never been able to feel that way. No black American man at any time in our history in the United States has been able to feel that he didn't need that black woman right against him, shoulder to shoulder -- in that cotton field, on the auction block, in the ghetto, wherever.
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Half close your eyelids, loosen your hair,And dream about the great and their pride;They have spoken against you everywhere,But weigh this song with the great and their pride;I made it out of a mouthful of air,Their children's children shall say they have lied.
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Socrates: Would this habit of eating animals not require that we slaughter animals that we knew as individuals, and in whose eyes we could gaze and see ourselves reflected, only a few hours before our meal? Glaucon: This habit would require that of us. Socrates: Wouldn't this [knowledge of our role in turning a being into a thing] hinder us in achieving happiness? Glaucon: It could so hinder us in our quest for happiness. Socrates: And, if we pursue this way of living, will we not have need to visit the doctor more often? Glaucon: We would have such need. Socrates: If we pursue our habit of eating animals, and if our neighbor follows a similar path, will we not have need to go to war against our neighbor to secure greater pasturage, because ours will not be enough to sustain us, and our neighbor will have a similar need to wage war on us for the same reason? Glaucon: We would be so compelled. Socrates: Would not these facts prevent us from achieving happiness, and therefore the conditions necessary to the building of a just society, if we pursue a desire to eat animals? Glaucon: Yes, they would so prevent us.
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I am young, I am twenty years old; yet I know nothing of life but despair, death, fear, and fatuous superficiality cast over an abyss of sorrow. I see how peoples are set against one another, and in silence, unknowingly, foolishly, obediently, innocently slay one another.
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We manage to swallow flesh only because we do not think of the cruel and sinful thing that we do. Cruelty... is a fundamental sin, and admits of no arguments or nice distinctions. If only we do not allow our heart to grow callous, it protests against cruelty, is always clearly heard; and yet we go on perpetrating cruelties easily, merrily, all of us - in fact, anyone who does not join in is dubbed a crank.
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With proud thanksgiving, a mother for her children, England mourns for her dead across the sea. Flesh of her flesh they were, spirit of spirit, Fallen in the cause of the free. Solemn the drums thrill: Death august and royal Sings sorrow up into immortal spheres. There is music in the midst of desolation And a glory that shines upon our tears. They went with songs to the battle, they were young, Straight of limb, true of eye, steady and aglow. They were staunch to the end against odds uncounted, They fell with their faces to the foe. They shall grow not old, as we that are left grow old; Age shall not weary them, nor the years condemn. At the going down of the sun and in the morning We will remember them. They mingle not with laughing comrades again; They sit no more at familiar tables of home; They have no lot in our labour of the day-time; They sleep beyond England's foam. But where our desires are and our hopes profound, Felt as a well-spring that is hidden from sight, To the innermost heart of their own land they are known As the stars are known to the Night; As the stars that shall be bright when we are dust, Moving in marches upon the heavenly plain, As the stars that are starry in the time of our darkness, To the end, to the end, they remain.
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Against the assault of laughter nothing can stand.
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At one time or another I have insulted everybody, and I am proud of that. Folks, let me sum it up for you: I think religion is bad, and drugs are good. I think America causes cancer, longevity is less important than fun and young people should be discouraged from voting. I think stereotypes are true, abstinence is a pervsion, Bush’s lies are worse than Clinton’s and there is nothing sexy about being old or pregnant. I think 9-11 changed nothing, and if I had known the onset of war would add a hundred points on to Bush’s IQ, I would have started one. I think pornography stops rape, I think AIDS ribbons are stupid, and flag burning makes me feel patriotic. I think death is not the worst thing that can happen. I think people have too much self-esteem, and being drunk is funny. I think children are not innocent, God doesn’t write books, and Jesus wasn’t a republican. I am for mad cow disease, and against suing tobacco companies. I think girls hate each other, no doesn’t always mean no, you have to lie to stay married, women’s sports are boring, and the Olympics are gay. We’ll be on for another six weeks here on ABC…
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Nothing feebler than a man does the earth raise up, of all the things which breathe and move on the earth, for he believes that he will never suffer evil in the future, as long as the gods give him success and he flourishes in his strength; but when the blessed gods bring sorrows too to pass, even these he bears, against his will, with steadfast spirit, for the thoughts of earthly men are like the day which the father of gods and men brings upon them.
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It is not enough for us to prostrate ourselves under the tree which is Creation, and to contemplate its tremendous branches filled with stars. We have a duty to perform, to work upon the human soul, to defend the mystery against the miracle, to worship the incomprehensible while rejecting the absurd; to accept, in the inexplicable, only what is necessary; to dispel the superstitions that surround religion --to rid God of His Maggots.
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His honest, patronizing pride in the good-will and respect of everybody about him was a safeguard even against foolish romance, still more against a lower kind of folly.
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I am unjust, but I can strive for justice. My life's unkind, but I can vote for kindness. I, the unloving, say life should be lovely. I, that am blind, cry out against my blindness.
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The notion of this universe, its heavens, hells, and everything within it, as a great dream dreamed by a single being in which all the dream characters are dreaming too, has in India enchanted and shaped the entire civilization. The ultimate dreamer is Vishnu floating on the cosmic Milky Ocean, couched upon the coils of the abyssal serpent Ananta, the meaning of whose name is Unending. In the foreground stand the five Pandava brothers, heroes of the epic Mahabharata, with Draupadi, their wife: allegorically , she is the mind and they are the five senses. They are those whom the dream is dreaming. Eyes open, ready and willing to fight, the youths address themselves to this world of light in which we stand regarding them, where objects appear to be distinct from each other, and an Aristotelian logic prevails, and A is not not-A . Behind them a dream-door has opened, however, to an inward, backward dimension where a vision emerges against darkness...
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Once the realization is accepted that even between the closest human beings infinite distances continue to exist, a wonderful living side by side can grow up, if they succeed in loving the distance between them which makes it possible for each to see each other whole against the sky.
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A tyrant must put on the appearance of uncommon devotion to religion. Subjects are less apprehensive of illegal treatment from a ruler whom they consider god-fearing and pious. On the other hand, they do less easily move against him, believing that he has the gods on his side.
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If I were to try to read, much less answer, all the attacks made on me, this shop might as well be closed for any other business. I do the very best I know how, the very best I can, and I mean to keep doing so until the end. If the end brings me out all right, what is said against me won't amount to anything. If the end brings me out wrong, ten angels swearing I was right would make no difference.
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The ages of seven to eleven is a huge chunk of life, full of dulling and forgetting. It is fabled that we slowly lose the gift of speech with animals, that birds no longer visit our windowsills to converse. As our eyes grow accustomed to sight they armour themselves against wonder.
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On September 17, 1914, Erzberger, the well-known German statesman, an eminent member of the Catholic Party, wrote to the Minister of War, General von Falkenhayn, We must not worry about committing an offence against the rights of nations nor about violating the laws of humanity. Such feelings today are of secondary importance? A month later, on October 21, 1914, he wrote in Der Tag, If a way was found of entirely wiping out the whole of London it would be more humane to employ it than to allow the blood of A SINGLE GERMAN SOLDIER to be shed on the battlefield!
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Through all these new, imaginative, and creative approaches to the problem of sharing our earth with other creatures there runs a constant theme, the awareness that we are dealing with life with living populations and all their pressures and counter pressures, their surges and recessions. Only by taking account of such life forces and by cautiously seeking to guide them into channels favorable to ourselves can we hope to achieve a reasonable accommodation between the insect hordes and ourselves. The current vogue for poisons has failed utterly to take into account these most fundamental considerations. As crude a weapon as the cave man's club, the chemical barrage has been hurled against the fabric of life a fabric on the one hand delicate and destructible, on the other miraculously tough and resilient, and capable of striking back in unexpected ways. These extraordinary capacities of life have been ignored by the practitioners of chemical control who have brought to their task no high-minded orientation, no humility before the vast forces with which they tamper. The control of nature is a phrase conceived in arrogance, born of the Neanderthal age of biology and philosophy, when it was supposed that nature exists for the convenience of man. The concepts and practices of applied entomology for the most part date from that Stone Age of science. It is our alarming misfortune that so primitive a science has armed itself with the most modem and terrible weapons, and that in turning them against the insects it has also turned them against the earth.
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The dissolution of commercial animal farming as we know it obviously requires more than our individual commitment to vegetarianism. To refuse on principle to buy products of the meat industry is to do what is right, but it is not to do enough. To recognize the rights of animals is to recognize the related duty to defend them against those who violate their rights, and to discharge this duty requires more than our individual abstention. It requires acting to bring about those changes that are necessary if the rights of these animals are not to be violated. Fundamentally, then, it requires a revolution in our culture's thought about, and its accepted treatment of, farm animals... But prejudices die hard, all the more so when they are insulated by widespread secular customs and religious beliefs, sustained by large and powerful economic interests, and protected by the common law. To overcome the collective entropy of those forces against change will not be easy. The animal rights movement is not for the faint heart.
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