I fear animals regard man as a creature of their own kind which has in a highly dangerous fashion lost its healthy animal reason - as the mad animal, as the laughing animal, as the weeping animal, as the unhappy animal.
The soul of animals is characterized by two faculties, (a) the faculty of discrimination which is the work of thought and sense, and (b) the faculty of originating local movement.
I can no more explain why I like "natural history" than why I like California canned peaches; nor why I do not care for that enormous brand of natural history which deals with invertebrates any more than why I do not care for brandied peaches. All I can say is that almost as soon as I began to read at all I began to like to read about the natural history of beasts and birds and the more formidable or interesting reptiles and fishes.
Clothes therefore, must be the insignia of the superiority of man over all other animals, for surely there could be no other reason for wearing the hideous things
When great causes are on the move in the world, stirring all men's souls, drawing them from their firesides, casting aside comfort, wealth and the pursuit of happiness in response to impulses at once awe-striking and irresistible, we learn that we are spirits, not animals.
Man is by nature a social animal; an individual who is unsocial naturally and not accidentally is either beneath our notice or more than human. Society is something that precedes the individual. Anyone who either cannot lead the common life or is so self-sufficient as not to need to, and therefore does not partake of society, is either a beast or a god.
Complete non-violence is complete absence of ill-will against all that lives. It therefore embraces even sub-human life, not excluding noxious insects and beasts. They have not been created to feed our destructive propensities. If we only knew the mind of the Creator, we should find their proper place in His creation.
For the time of towns is tolled from the world by funereal chimes, but in nature the universal hours are counted by succeeding tribes of animals and plants, and by growth of joy on joy.
The poise of a plant, the bended tree recovering itself from the strong wind, the vital resources of every vegetable and animal, are also demonstrations of the self-sufficing, and therefore self-relying soul. All history from its highest to its trivial passages is the various record of this power.