Beasts Of Burden Quotes

They are all beasts of burden in a sense, ' Thoreau once remarked of animals, 'made to carry some portion of our thoughts.' Animals are the old language of the imagination; one of the ten thousand tragedies of their disappearance would be a silencing of this speech.

The tide of history is turning women from beasts of burden and sexual playthings into full-fledged human beings.

We require rules, standards, values— alone and together. We’re pack animals, beasts of burden. We must bear a load, to justify our miserable existence.

It was our understanding that we were to be instructing them in the ways of the civilized world, not being made beasts of burden, but, as Helen Flight has pointed out, of what use are table manners to those without tables.

I didn't know dragons had hair. It's like a horse's mane." Fearghus snapped. To Morfyd's surprise, Annwyl didn't shy away from her brother and scurry across the room. Instead, she laughed, leaning closer against his body. "No need to get testy. I was merely implying that your kind was really meant to be beasts of burden for us humans. Just like horses. And centaurs." "Oh, is that all? Well, I apologize, Lady Annwyl. I thought you were saying something insulting.

The cowardly belief that a person must stay in one place is too reminiscent of the unquestioning resignation of animals, beasts of burden stupefied by servitude and yet always willing to accept the slipping on of the harness. There are limits to every domain, and laws to govern every organized power. But the vagrant owns the whole vast earth that ends only at the non-existent horizon, and her empire is an intangible one, for her domination and enjoyment of it are things of the spirit.

Man is not a beast of burden, and the Sabbath is not for the purpose of enhancing the efficiency of his work.

We are beasts of burden, Hadrian, we men. We struggle, and by that struggle are filled, and so define ourselves. That is the way.

in view of the law of natural selection it was agreed that a nation or world of people who will not use their intelligence are no better than animals who do not have intelligence. Such people are beasts of burden and steaks on the table by choice and consent.

Are men and beasts of the same category? Is there no essential difference between them in respect to the quality of their value?…It is an offense to the majesty of the human spirit; for if any man deserves to be regarded as of the same quality as a beast of burden, then no man has any dignity left.

The passage is free for those who think you are not good enough for them: at your level, I think the best option is to sit back, relax and listen to a cool music, while watching them pack out of your life, and that's when you feel the intense release from the pit of hell.

I want to share in endless ways, My expression of love for you, I'm no longer the beast of burden, Twas lifted when I fell for you.

Niccolo frowned. Why did Viktor, and modern humans for that matter, always speak of beasts of burden? Ass this and ass that. Hungry as a horse…

Cold has its own taste. It tastes of a bitten tongue. It coils around you, a living thing, a beast that means to kill you, not with wrath, not with tooth nor claw, but with the mercy of surrender, with the kindness of letting you go gentle into the long night after such a burden of pain and misery.

Male violence toward women originated with agriculture, which transmuted women into beasts of burden and breeders of children.

The Force tries to resist the callings of ravenous spirits; therefore it must be broken and made a beast of burden. It must be made to answer to one’s will.

We are beasts of burden, we men. We struggle, and by that struggle are filled.

Here, on a human face, appeared all the ruin following upon hopeless labour. Laveuve's unkempt beard straggled over his features, suggesting an old horse that is no longer cropped; his toothless jaws were quite askew, his eyes were vitreous, and his nose seemed to plunge into his mouth. But above all else one noticed his resemblance to some beast of burden, deformed by hard toil, lamed, worn to death, and now only good for the knackers.

Unless disability and animal justice are incorporated into our other movements for liberation, ableism and anthropocentrism will be left unchallenged, available for use by systems of domination and oppression.

No matter what African people did, they were barbaric beasts or brutalized like beasts. If they did not clamor for freedom, then their obedience showed they were naturally beasts of burden. If they nonviolently resisted enslavement, they were brutalized. If they killed for their freedom, they were barbaric murderers. Their

Do you know who 'twas that first knew our Lord had caused Himself to be born? 'Twas the cock; he saw the star, and so he said–all the beasts could talk Latin in those days; he cried: 'Christus natus est!' " He crowed these words so like a cock that Kristin fell to laughing heartily. And it did her good to laugh, for all the strange things Brother Edvin had just been saying had laid a burden of awe on her heart. The monk laughed himself: "Ay, and when the ox heard that, he began to low: 'Ubi, ubi, ubi.' "But the goat bleated, and said: 'Betlem, Betlem, Betlem.' "And the sheep so longed to see Our Lady and her Son that she baa-ed out at once: 'Eamus, eamus!' "And the new-born calf that lay in the straw, raised itself and stood upon its feet. 'Volo, volo, volo!' it said.

She leaned forward, her gaze so intense that Helen wanted to look away. “And I love him more for it. Do you hear me? He was a good man when he went away to the Colonies. He came back an extraordinary man. So many think that bravery is a single act of valor in a field of battle—no forethought, no contemplation of the consequences. An act over in a second or a minute or two at most. What my brother has done, is doing now, is to live with his burden for years. He knows that he will spend the rest of his life with it. And he soldiers on.” She sat back in her chair, her gaze still locked with Helen’s. “That to my mind is what real bravery is.” -Sophia to Helen about Alistair.

Beasts of burden, we shouldered bundles of what pieces of the past we were allowed to keep as we joined the river of fear, a current of shuffling feet, sobs, and whimpers that crept past dark mouths of archways and windows of Terezin.

Princess, you need not tarnish your soul to know justice has been served. Lay that burden upon my shoulders. Let me be your darkness.

Literature is the ox of culture, its beast of burden. Without it we have no means of bearing culture.

I learned long ago that conservation has no victories, that one must retain connections and remain involved with animals and places that have captured the heart, to prevent their destruction. I am sometimes asked why, given a world that is more wounded and scarred, I do not simply give up, burdened by pessimism. But conservation is my life, I must retain hope

The People are a capricious and stupid beast that doesn't know its own strength and bears burdens and blows with patience;... it knows not what fear it inspires, or that its masters have prepared a magic potion to stupefy it. What a fantastic situation! The People beating and tying itself up with its own hands; fighting and dying for a few pennies from the King,... totally unaware that everything between heaven and earth really belongs to it and stoning to death anyone who would remind it of its rights.

In 1954 this was the issue of primary concern. Although so-called moral issues were raised, in view of the law of natural selection it was agreed that a nation or world of people who will not use their intelligence are no better than animals who do not have intelligence.  Such people are beasts of burden and steaks on the table by choice and consent.

We're pack animals,beasts of burden. We must each bear a load, to justify our miserable existence.

Thus the word "inhuman", in this book's title, refers to the unconscionable and unsuccessful goal of bestializing (in the form of pets as well as beasts of burden) a class of human beings.

We require rules, standards, values—alone and together. We’re pack animals, beasts of burden. We must bear a load, to justify our miserable existence. We require routine and tradition. That’s order.

we must not give way to a lust for plunder until the enemy is completely scattered. The man who’s too quick to plunder is no longer a man. He turns himself into a beast of burden and ought to be treated like a traitor.

A Jedi sufficiently strong in the Force can be trained to produce a facsimile, but not true Sith lightning, which, unabated, has the power not only to incapacitate or kill, but to physically transform the victim. Force lightning requires strength of a sort only a Sith can command because we accept consequence and reject compassion. To do so requires a thirst for power that is not easily satisfied. The Force tries to resist the callings of ravenous spirits; therefore it must be broken and made a beast of burden. It must be made to answer to one’s will.

...our beings struggle in our bodies like light trapped in a jar, and our bodies struggle in this world as a beast of burden chafes its yoke, and this world itself hangs alone on its noose, strung among the indifferent stars.

Money permits no deals except those to mutual benefit by the unforced judgment of the traders. Money demands of you the recognition that men must work for their own benefit, not for their own injury, for their gain, not their loss—the recognition that they are not beasts of burden, born to carry the weight of your misery—that you must offer them values, not wounds—that the common bond among men is not the exchange of suffering, but the exchange of goods.

He was exhausted ,tired to his core , The 'weight' of the world was crushing his soul! He carried so much , Within him , for so so long . "Beast of burden" - that's what he was! His rugged face filled with battle scars  That only 'he' could feel The "smile" he wore was a 'helmet' ... Waiting for his breath to escape for good  Praying for his final relief.

There are no longer even any masters, but only slaves commanding other slaves; there is no longer any need to burden the animal from the outside, it shoulders its own burden. Not that man is ever the slave of technical machines; he is rather the slave of the social machine. The bourgeois sets the example, he absorbs surplus value for ends that, taken as a whole, have nothing to do with his own enjoyment: more utterly enslaved than the lowest of slaves, he is the first servant of the ravenous machine, the beast of the reproduction of capital, internalization of the infinite debt. "I too am a slave"—these are the new words spoken by the master.

His mind and his flesh had separated, his brain had sat high and frightened above the mule of his body, a beast of burden that hopefully would make it alone over the treacherous mountain pass of Prison 33. But now as a woman ran a warm washcloth along the arch of his foot, the sensation was allowed to rise up, up into his brain , and it was okay to perceive again, to recognize forgotten parts of his body as they hailed him. His lungs were more than air bellows. His heart, he believed now, could do more than move blood.

Denying someone [else] justice just because you do not yet have your own is never a good idea. I am also convinced we cannot have disability liberation without animal liberation--they are intimately tied together. What if, rather than dismissing or disassociating for the struggle of animals, we embraced what political theorist Claire Jean Kim calls an 'ethics of avowal,' a recognition that oppressions are linked, and that we can be 'open in meaningful and sustained way to the suffering and claims of other subordinated groups, even or perhaps especially in the course of political battle'? Compassion is not a limited resource.

No matter what African people did, they were barbaric beasts or brutalized like beasts. If they did not clamor for freedom, then their obedience showed they were naturally beasts of burden. If they nonviolently resisted enslavement, they were brutalized. If they killed for their freedom, they were barbaric murderers.

Much of the Western Hemisphere is similar, geographically, to Europe, in terms of fertile soil, navigable waterways and climate, but was utterly devoid of heavy-duty draft animals and beasts of burden like horses and oxen before such animals, which played major roles in the economic development of Europe, were brought to the Western Hemisphere by Europeans.

beast of burden, then the defiant lion, then creation.

Crip time asks us to think about time as variable and changing with our embodiments.

Animals in pens have lots of time to develop theories", said the Cow, "I've heard more than one clever creature draw a connection between the rise of tiktokism and the erosion of traditional Animal labour. We weren't beasts of burden, but we were good reliable labourers. If we were made redundant in the workforce, it was only a matter of time before we'd be socially redundant too.

Countless investigative reports and studies have shown just how cruel, toxic, and terrible these industries are, not just for animals, but for the environment, workers, and human health overall.

Yoga is not something a person practices with music or mirrors or any other distraction. It's purpose is less about samyoga than it is about viyoga, which is to say, it is more about disconnecting than it is about connecting which many Westerners find strange, until they hear it explained. The reason a person practices every day is to disconnect from their deep connection to suffering. The author of the ancient Yogatattva Upanishad believed that without the practice of yoga, it was entirely impossible to set the atman free. The atman, of course, is the soul. And just as the rani said, we are so burdened down by our daily worries that many of us have become no different than beasts. We walk around eating and drinking and caring very little about our purpose in this life. Some of us are not even very clever beasts. We are merely trudging through our work, yoked to some terrible master or job. The goal of yoga is to changed all of this; to remind the human who has become like an ox that their yoke and harness can be taken off, even if it's only for a few minutes a day, and that through silencing the mind, we can silence greed, and hunger, and desire as well.

All of us exist along a spectrum of dependency. The challenge is to understand dependency not simply as negative, and certainly not as unnatural, but rather as an integral part of our world and our relationships.

our beings struggle in our bodies like light trapped in a jar, and our bodies struggle in this world as a beast of burden chafes its yoke, and this world itself hangs alone on its noose, strung among the indifferent stars.

Men have worked as essentially shop keepers and store clerks for a lot longer than they have worked on assembly lines. There have been waiters forever. Lawyers are the world's second oldest profession. Teaching was a male-only profession for centuries. The idea that men are and ought to be unreflective, grunting, two-fisted louts is a class thing, not a gender thing, and it is imposed upon working class men by a system that needs them to be beasts of burden.

You accepted like a beast of burden the whip of a stranger's curse and the mindless menace it holds along with the scar it leaves as a definition you spend your life refuting although that hateful word is only a slim line drawn on a shore and quickly dissolved in a seaworld any moment when an equally mindless wave fondles it like the accidental touch of a finger on a clarinet stop that the musician converts into silence in order to let the true note ring out loud.

She was surprised into looking into the Beast's face. The contrasts she found there were too great: wisdom and despair, power and weakness, man and animal. These made him far more terrible than any hungry lion, any half-tamed hydra, any angry sorcerer, terrible as something that should not exist is terrible, because to recognise that it does exist shakes that faith in the foundations of the natural world which human beings must have to bear the burden of their rationality.

Ableist values are central to animal industries, where the dependency, vulnerability, and presumed lack of emotional awareness or intellectual capacity of animals creates the groundwork for a system that makes billions of dollars in profit off of animal lives.

The tide of history is turning women from beasts of burden and sexual playthings into full-fledged human beings. The economic advantages of empowering women are so vast as to persuade nations to move in that direction. Before long, we will consider sex slavery, honor killings, and acid attacks as unfathomable as foot-binding. The question is how long that transformation will take and how many girls will be kidnapped into brothels before it is complete--and whether each of us will be part of that historical movement, or a bystander.

The other, latecoming things—the beasts of burden and of trade, the horse and the sheep, the dog and the cat—these have an alien and inferior aspect, a poverty of vision and instinct, by which they are estranged from the wild land, and made tentative. They are born and die upon the land, but then they are gone away from it as if they had never been. Their dust is borne away in the wind, and their cries have no echo in the rain and the river, the commotion of wings, the return of boughs bent by the passing of dark shapes in the dawn and dusk.

Somehow the realization that nothing was to be hoped for had a salutary effect upon me. For weeks and months, for years, in fact, all my life I had been looking forward to something happening, some intrinsic event that would alter my life, and now suddenly, inspired by the absolute hopelessness of everything, I felt relieved, felt as though a great burden had been lifted from my shoulders. At dawn I parted company with the young Hindu, after touching him for a few francs, enough for a room. Walking toward Montparnasse I decided to let myself drift with the tide, to make not the least resistance to fate, no matter in what form it presented itself. Nothing that had happened to me thus far had been sufficient to destroy me; nothing had been destroyed except my illusions. I myself was intact. The world was intact. Tomorrow there might be a revolution, a plague, an earthquake; tomorrow there might not be left a single soul to whom one could turn for sympathy, for aid, for faith. It seemed to me that the great calamity had already manifested itself, that I could be no more truly alone than at this very moment. I made up my mind that I would hold on to nothing, that I would expect nothing, that henceforth I would live as an animal, a beast of prey, a rover, a plunderer. Even if war were declared, and it were my lot to go, I would grab the bayonet and plunge it, plunge it up to the hilt. And if rape were the order of the day then rape I would, and with a vengeance. At this very moment, in the quiet dawn of a new day, was not the earth giddy with crime and distress? Had one single element of man's nature been altered, vitally, fundamentally altered, by the incessant march of history? By what he calls the better part of his nature, man has been betrayed, that is all. At the extreme limits of his spiritual being man finds himself again naked as a savage. When he finds God, as it were, he has been picked clean: he is a skeleton. One must burrow into life again in order to put on flesh. The word must become flesh; the soul thirsts. On whatever crumb my eye fastens, I will pounce and devour. If to live is the paramount thing, then I will live, even if I must become a cannibal. Heretofore I have been trying to save my precious hide, trying to preserve the few pieces of meat that hid my bones. I am done with that. I have reached the limits of endurance. My back is to the wall; I can retreat no further. As far as history goes I am dead. If there is something beyond I shall have to bounce back. I have found God, but he is insufficient. I am only spiritually dead. Physically I am alive. Morally I am free. The world which I have departed is a menagerie. The dawn is breaking on a new world, a jungle world in which the lean spirits roam with sharp claws. If I am a hyena I am a lean and hungry one: I go forth to fatten myself.

But no one leaves. - Let us set out once more on our native roads, burdened with my vice, that vice that since the age of reason has driven roots of suffering into my side - that towers to heaven, beats me, hurls me down, drags me on. Ultimate innocence, final timidity. All's said. Carry no more my loathing and treacheries before the world. Come on! Marching, burdens, the desert, boredom and anger. Hire myself to whom? What beasts adore? What sacred images destroy? What hearts shall I break? What lie maintain? - Through what blood wade? Better to keep away from justice. - A hard life, outright stupor, - with a dried-out fist to lift the coffin lid, lie down, and suffocate. No old age this way, no danger: terror is very un-French. - Ah! I am so forsaken I will offer at any shrine impulses toward perfection. Oh my self-denial, my marvelous Charity! my Selfless love! And still here below! De Profundis Domine, what an ass I am!

Animals in pens have lots of time to develop theories," said the Cow. "I've heard more than one clever creature draw a connection between the rise of tictokism and the erosion of traditional Animal labor. We weren't beasts of burden, but we were good reliable laborers. If we were made redundant in the workforce, it was only a matter of time before we'd be socially redundant too. Anyway, that's one theory. My own feeling is that there is real evil abroad in the land. The Wizard sets the standard for it, and the society follows suit like a bunch of sheep. Forgive the slanderous reference," she said, nodding to her companions in the pen. "It was a slip.

I had never felt that Egypt was really Africa, but now that our route had taken us across the Sahara, I could look down from my window seat and see trees, and bushes, rivers and dense forest. It all began here. The jumble of poverty-stricken children sleeping in rat-infested tenements or abandoned cars. The terrifying moan of my grandmother, ‘Bread of Heaven, Bread of Heaven, feed me till I want no more.’ The drugged days and alcoholic nights of men for whom hope had not been born. The loneliness of women who would never know appreciation or a mite’s share of honor. Here, there, along the banks of that river, someone was taken, tied with ropes, shackled with chains, forced to march for weeks carrying the double burden of neck irons and abysmal fear. In that large clump of trees, looking like wood moss from the plane’s great height, boys and girls had been hunted like beasts, caught and tethered together. Sacrificial lambs on the altar of greed. America’s period of orgiastic lynchings had begun on yonder broad savannah.

To trade by means of money is the code of the men of good will. Money rests on the axiom that every man is the owner of his mind and his effort. Money allows no power to prescribe the value of your effort except the voluntary choice of the man who is willing to trade you his effort in return. Money permits you to obtain for your goods and your labor that which they are worth to the men who buy them, but no more. Money permits no deals except those to mutual benefit by the unforced judgment of the traders. Money demands of you the recognition that men must work for their own benefit, not for their own injury, for their gain, not their loss—the recognition that they are not beasts of burden, born to carry the weight of your misery—that you must offer them values, not wounds—that the common bond among men is not the exchange of suffering, but the exchange of goods. Money demands that you sell, not your weakness to men’s stupidity, but your talent to their reason; it demands that you buy, not the shoddiest they offer, but the best that your money can find. And when men live by trade—with reason, not force, as their final arbiter—it is the best product that wins, the best performance, the man of best judgment and highest ability—and the degree of a man’s productiveness is the degree of his reward. This is the code of existence whose tool and symbol is money. Is this what you consider evil?

As a chief justice of the United States once said, blacks were three-fifths of a human, and only a full human being should have rights, the implication being that three-fifths of a human being was something fit to function only as a beast of burden. Well, that is a distortion exposing the enemies of logic and reason, and among them are mass hysteria, hate, prejudice, and ignorance. With

I called the Keep, introduced myself to the disembodied female voice on the phone, and asked for the Beast Lord. In less than fifteen seconds Curran came on the line. “I’m going into hiding with Jim.” The silence on the other side of the phone had a distinctly sinister undertone. Perhaps he thought that his kissing superpowers had derailed me. Fat chance. I would keep him from having to kill Derek. That was a burden he didn’t need. “I thought about this morning,” I said, doing my best to sound calm and reasonable. “I’ve instructed the super to change the locks. If I ever catch you in my apartment again, I will file a formal complaint. I’ve taken your food, under duress, but I did take it. You rescued me once or twice, and you’ve seen me near naked. I realize that you’re judging this situation by shapeshifter standards, and you expect me to fall on my back with my legs spread.” “Not necessarily.” His voice matched mine in calmness. “You can fall on your hands and knees if you prefer. Or against the wall. Or on the kitchen counter. I suppose I might let you be on top, if you make it worth my while.” I didn’t grind my teeth—he would’ve heard it. I had to be calm and reasonable. “My point is this: no.” “No?” “There will be no falling, no sex, no you and me.” “I wanted to kiss you when you were in your house. In Savannah.” Why the hell was my heart pounding? “And?” “You looked afraid. That wasn’t the reaction I was hoping for.” Be calm and reasonable. “You flatter yourself. You’re not that scary.” “After I kissed you this morning, you were afraid again. Right after you looked like you were about to melt.” Melt? “You’re scared there might be something there, between you and me.” Wow. I struggled to swallow that little tidbit. “Every time I think you’ve reached the limits of arrogance, you show me new heights. Truly, your egotism is like the Universe—ever expanding.” “You thought about dragging me into your bed this morning.” “I thought about stabbing you and running away screaming. You broke into my house without permission and slobbered all over me. You’re a damn lunatic! And don’t give me that line about smelling my desire; I know it’s bullshit.” “I didn’t need to smell you. I could tell by the dreamy look in your eyes and the way your tongue licked the inside of my mouth.” “Enjoy the memory,” I ground out. “That’s the last time it will ever happen.” “Go play your games with Jim. I’ll find you both when I need you.” Arrogant asshole. “I tell you what, if you find us before those three days run out, I’ll cook you a damn dinner and serve it to you naked.” “Is that a promise?” “Yes. Go fuck yourself.” I slammed the phone down. Well, then. That was perfectly reasonable. On the other side of the counter an older, heavyset man stared at me like I had sprouted horns. Glenda handed me the money I’d given her. “That was some conversation. It was worth ten bucks.

Few myths have been more advantageous to the ruling master caste than this one: it justifies all privileges and even authorizes taking advantage of them. Men do not have to care about alleviating the suffering and the burdens that are physiologically women’s lot since they are "intended by Nature"; they take this as pretext for increasing the misery of the women's condition-- for example, by denying woman the right to sexual pleasure, or making her work like a beast of burden.

The story was however told that when Hephaestus was instructed to create Pandora, he had misunderstood Zeus` intentions.Pandora should have been given wings so that the abilities of men could at least equal those of the beasts.But instead, Hephaestus gave women the burdens of ovulation,pregnancy,catamenia,birth pangs & of suckling their offspring, the abilities that enabled the beasts to reproduce themselves:burdens from which Goddesses & Nymphs were spared & happy to be without.

Our nation is being kept in a state of fear. It is drilled into uniformity. If this goes on much longer it will destroy Germany's soul. A man needs a little piece of personal life . . . some happiness and security .. . without this he becomes an animal, a beast of burden, driven here and there at his masters whim . . . and the masters, Franz!" added Herr Octzen, "The masters, what are they? Small men scrambling for power and preferment and caring little who is trampled underfoot.

Lucky Unlucky A broken mirror means bad luck and there I was carrying one around on my back all day like a beast of burden so that my steps chimed like pocket change but I was also lucky not to slice the skin of my fingers each time I reached in to get a pencil or a brush also lucky enough to move through the world with a name like Alma which means soul meaning spirit which I have a lot of or so I am told which I prefer to believe because it's a free country I can believe anything I want

You say to me, "life is hard to bear." But why would you have your pride in the morning and your resignation in the evening? Life is hard to bear; but do not act so tenderly! We are all of us fair beast of burden, male and female asses. What do we have in common with the rosebud, which trembles because drop of dew lies on it? True, we love life, not because we are used to living but because we are used to loving. There are always some madness in love. But there is also always some reason in madness.

How could the ‘horse’ or ‘beast of burden’ to which Locke and Mandeville compared the wage-labourer, or the ‘speaking instrument’, ‘bipedal instrument’ or ‘work machine’ that Burke and Sieyès referred to, claim to form part of it? In other words, those who continued to be defined via the categories used by Aristotle to conceptualize the figure of the slave could not enjoy political citizenship. If they were men, they were members of a different, inferior people; they were barbarians (the quintessential slaves).

It's not that there are no challenges to becoming a vegetarian or vegan, but in the media, including authors of popular books on food and food politics, contribute to the 'enfreakment' of what is so often patronizingly referred to as the vegan or vegetarian 'lifestyle.' But again, the marginalization of those who care about animals is nothing new. Diane Beers writes in her book For the Prevention of Cruelty: The History and Legacy of Animal Rights Activism in the United States that 'several late nineteenth-century physicians concocted a diagnosable for of mental illness to explain such bizarre behavior. Sadly, they pronounced these misguided souls suffered from "zoophilpsychosis."' As Beers describes, zoophilpsychosis (an excessive concern for animals) was more likely to be diagnosed in women, who were understood to be 'particularly susceptible to the malady.' As the early animal advocacy movement in Britain and the United States was largely made up of women, such charges worked to uphold the subjugation both of women and of nonhuman animals.

Ruling classes always consider what serves their economic and political agenda to be just, while anything that disserves this same agenda is unjust. The justice it idealizes is realized soon as its class interests are satisfied. Hence, the interests of the bourgeoisie are the guides of bourgeois justice, just as the interests of the aristocracy were the guides of feudal justice. Almost as if by unconscious irony, Justice is pictured blindfolded so she cannot see the mean and sordid interests protected under her aegis. Justice — who, philosophers tell us, reigns in bourgeois society, guaranteeing peace and happiness — is on the contrary the fertile mother of social iniquities. It was Justice who gave slaveholders the right to possess men like chattel, and it is she who now gives capitalists the right to exploit men, women, and children like beasts of burden. She permitted slaveholders to live off the toil of slaves, and today permits capitalists to seize the surplus created by wage laborers. “I stand on my right,” said the slaveholders; “I stand on my right,” say the capitalists

He had thought himself, so long as nobody knew, the most disinterested person in the world, carrying his concentrated burden, his perpetual suspense, ever so quietly, holding his tongue about it, giving others no glimpse of it nor of its effect upon his life, asking of them no allowance and only making on his side all those that were asked. He hadn't disturbed people with the queerness of their having to know a haunted man, though he had had moments of rather special temptation on hearing them say they were forsooth "unsettled." If they were as unsettled as he was—he who had never been settled for an hour in his life—they would know what it meant. Yet it wasn't, all the same, for him to make them, and he listened to them civilly enough. This was why he had such good—though possibly such rather colourless—manners; this was why, above all, he could regard himself, in a greedy world, as decently—as in fact perhaps even a little sublimely—unselfish. Our point is accordingly that he valued this character quite sufficiently to measure his present danger of letting it lapse, against which he promised himself to be much on his guard. He was quite ready, none the less, to be selfish just a little, since surely no more charming occasion for it had come to him. "Just a little," in a word, was just as much as Miss Bartram, taking one day with another, would let him. He never would be in the least coercive, and would keep well before him the lines on which consideration for her—the very highest—ought to proceed. He would thoroughly establish the heads under which her affairs, her requirements, her peculiarities—he went so far as to give them the latitude of that name—would come into their intercourse. All this naturally was a sign of how much he took the intercourse itself for granted. There was nothing more to be done about that. It simply existed; had sprung into being with her first penetrating question to him in the autumn light there at Weatherend. The real form it should have taken on the basis that stood out large was the form of their marrying. But the devil in this was that the very basis itself put marrying out of the question. His conviction, his apprehension, his obsession, in short, wasn't a privilege he could invite a woman to share; and that consequence of it was precisely what was the matter with him. Something or other lay in wait for him, amid the twists and the turns of the months and the years, like a crouching Beast in the Jungle. It signified little whether the crouching Beast were destined to slay him or to be slain. The definite point was the inevitable spring of the creature; and the definite lesson from that was that a man of feeling didn't cause himself to be accompanied by a lady on a tiger-hunt. Such was the image under which he had ended by figuring his life.

They Don't Love You Like I Love You" My mother said this to me long before Beyoncé lifted the lyrics from the Yeah Yeah Yeahs, and what my mother meant by Don’t stray was that she knew all about it—the way it feels to need someone to love you, someone not your kind, someone white, some one some many who live because so many of mine have not, and further, live on top of those of ours who don’t. I’ll say, say, say, I’ll say, say, say, What is the United States if not a clot of clouds? If not spilled milk? Or blood? If not the place we once were in the millions? America is Maps— Maps are ghosts: white and layered with people and places I see through. My mother has always known best, knew that I’d been begging for them, to lay my face against their white laps, to be held in something more than the loud light of their projectors of themselves they flicker—sepia or blue—all over my body. All this time, I thought my mother said, Wait, as in, Give them a little more time to know your worth, when really, she said, Weight, meaning heft, preparing me for the yoke of myself, the beast of my country’s burdens, which is less worse than my country’s plow. Yes, when my mother said, They don’t love you like I love you, she meant, Natalie, that doesn’t mean you aren’t good.

What a wonderful piece of Socialism modern civilisation has become!—not the Socialism of the so-called Socialists—a system modelled apparently upon the methods of the convict prison—a system under which each miserable sinner is to be compelled to labour, like a beast of burden, for no personal benefit to himself, but only for the good of the community—a world where there are to be no men, but only numbers—where there is to be no ambition and no hope and no fear,—but the Socialism of free men, working side by side in the common workshop, each one for the wage to which his skill and energy entitle him; the Socialism of responsible, thinking individuals, not of State-directed automata.

It is difficult to ascertain what role these articles play in marginalizing the vegetarian experience when there are so many more pressing issues that confront individuals who might otherwise choose to try to become vegetarian or vegan, such as the lack of healthy affordable food in low-income neighborhoods, often largely inhabited by people of color, and a government that subsidizes and promotes animal and sugar-heavy diets over ones with vegetables and fruits. yet rather than focus on these series structural barriers, many articles on vegetarianism and veganism often present the challenge of avoiding meat and animal products as challenge to one's very own normalcy and acceptability.

I am unwilling to return to the framework of human exceptionalism that says all human life has value while the lives of nonhuman animals do not. Does this mean instead that the lives of all sentient beings are equal? Are we to say that the killing of a human and a chicken are equally wrong? I would rather leave these uncomfortable questions unanswered than embrace theories of personhood that demean the value of intellectually disabled people and nonhuman animals. It is better to acknowledge such uncomfortable spaces...than to limit our moral understanding simply in order to satisfy some need for hierarchies of values. If our theories lead us to such conclusions, then they are not good enough or complete enough.

Fearnley-Whittingstall and Pollan argue that on some evolutionary level the animals have agreed to be slaughtered, because animals tend to stay around human encampments even when there are no physical fences; thus, despite the inevitability of being killed, a relationship with humans must be worthwhile to them—worth even their own deaths. But not all fences are physical, as we humans know too well. One need only look at the history of male domination over women to see various psychological and economic fences at work in the rampant and insidious nature of patriarchy. One cannot argue that the domesticated animal chose slaughter any more than one could argue that generations of women chose patriarchy. Human domination is the system domesticated animals live under because there is no other system available to them.

Here he seeks out his last master: he wants to fight him and his last god; for ultimate victory he wants to fight with the great dragon. Who is the great dragon whom the spirit will no longer call lord and god? “Thou shalt” is the name of the great dragon. But the spirit of the lion says, “I will.” “Thou shalt” lies in his way, sparkling like gold, an animal covered with scales; and on every scale shines a golden “thou shalt.” Values, thousands of years old, shine on these scales; and thus speaks the mightiest of all dragons: “All value of all things shines on me. All value has long been created, and I am all created value. Verily, there shall be no more ‘I will.’ ” Thus speaks the dragon. My brothers, why is there a need in the spirit for the lion? Why is not the beast of burden, which renounces and is reverent, enough?

In every reign there comes one night of greatest blackness, when a King must send away his court of flatterers and servants, and sit alone in the dark with the beast called truth. In the gloom of the grand hall, Slately could hear it breathe. Truth at court was treated as if it were a precious commodity. It was hoarded, coveted, bartered for. Certainly this analogy applied to lies; his courtiers accepted his lies as currency of the realm. He handed them lies in large denominations, and they returned him his change in small ones. Oh, but truth was something different. Something alive and immortal. By light of day it was only a little butterfly: pretty, elusive, easily crushed, and utterly unable to defend itself. Most nights, too, it slept harmlessly. One could wave it away for a very long time. But on the nights it did not sleep, neither did the King.

When English author Anna Sewell wrote Black Beauty, in the late nineteenth century, she said that her aim was to “induce kindness, sympathy, and an understanding treatment of horses.” Though now considered a children’s classic, the book was originally intended for an adult audience. Narrated from the horse’s point of view, the novel describes Black Beauty’s life, from his earliest memory, of “a large pleasant meadow with a pond of clear water in it” to his wretched existence pulling a heavy load for a cruel peddler. The sentimental and emotionally wrenching book was wildly popular, quickly becoming a bestseller first in England and then in the United States, where it became a favorite of the progressive movement. Sewell’s book was the first to popularize interest in the plight of the horse and to generate widespread concern about the beast of burden’s treatment.

Servant or wife, man always reckons on woman to do the housework. But woman, too, at least claims her share in the emancipation of humanity. She no longer wants to be the beast of burden of the house. She considers it sufficient work to give many years of her life to the rearing of her children. She no longer wants to be the cook, the mender, the sweeper of the house! And, owing to American women taking the lead in obtaining their claims, there is a general complaint of the dearth of women who will condescend to domestic work in the United States. My lady prefers art, politics, literature, or the gaming tables; as to the work-girls, they are few, those who consent to submit to apron-slavery, and servants are only found with difficulty in the States. Consequently, the solution, a very simple one, is pointed out by life itself. Machinery undertakes three-quarters of the household cares.

Everything is estimated by the standard of its own good. The vine is valued for its productiveness and the flavour of its wine, the stag for his speed. We ask, with regard to beasts of burden, how sturdy of back they are; for their only use is to bear burdens. If a dog is to find the trail of a wild beast, keenness of scent is of first importance; if to catch his quarry, swiftness of foot; if to attack and harry it, courage. In each thing that quality should be best for which the thing is brought into being and by which it is judged. And what quality is best in man? It is reason; by virtue of reason he surpasses the animals, and is surpassed only by the gods. Perfect reason is therefore the good peculiar to man; all other qualities he shares in some degree with animals and plants. Man is strong; so is the lion. Man is comely; so is the peacock. Man is swift; so is the horse. I do not say that man is surpassed in all these qualities. I am not seeking to find that which is greatest in him, but that which is peculiarly his own. Man has body; so also have trees. Man has the power to act and to move at will; so have beasts and worms. Man has a voice; but how much louder is the voice of the dog, how much shriller that of the eagle, how much deeper that of the bull, how much sweeter and more melodious that of the nightingale! What then is peculiar to man? Reason. When this is right and has reached perfection, man's felicity is complete. Hence, if everything is praiseworthy and has arrived at the end intended by its nature, when it has brought its peculiar good to perfection, and if man's peculiar good is reason; then, if a man has brought his reason to perfection, he is praiseworthy and has readied the end suited to his nature. This perfect reason is called virtue, and is likewise that which is honourable.

And the young man takes pity on him — pity, you fool, why do you take pity on him? I thought — and in his eagerness to help he actually bends down and sets the old man on his shoulders, pick-a-back fashion. But this apparently helpless old man is a djinn, an evil spirit, a scoundrelly magician, and no sooner is he seated on the young man’s shoulders than he clamps his hairy, naked thighs round his benefactor’s throat in a vice-like grip and cannot be dislodged. Mercilessly he makes of the young man who has taken pity on him a beast of burden, spurs him on and on, pitilessly, relentlessly, never granting him a moment’s rest. The luckless young man is obliged to carry him wherever he asks, and from now on has no will of his own. He has become the beast of burden, the slave, of the old rascal: no matter if his knees give and his lips are parched with thirst, he is compelled, foolish victim of his own pity, to trot on and on, is fated to drag the wicked, infamous, cunning old man along for ever on his back.

CREONTA: Rope! My rope! Hang those two thieves by the neck until they are dead. THE ROPE: Alack, but vile and ill-natured female! Upon wherein did thine affections tarry when I didst but lie here and rot for many a year? Nay, but those fellows tooketh care to remove the wetness that didst plagueth me of late and hath laid me upon the cool ground to revel in a state of dryness. Nay, I wouldst not delay them in their noble course for all thine base and bestial howling. CREONTA: Then, you, dearest donkey, precious beast of burden, tear those two apart and eat their flesh! DONKEY: Nay, but alas for many a season didst you but keep the food of the tummy from me and my mouth when it was that I required it of you. These fine gentlemen of fortune didst but give me carrots of which to partake which I did most verily and forthsoothe with merriment. I havest decided that thou dost suck most verily and no longer will I layth the smackth down in thine name but will rather let such gentlemen as these go free of themselves. TRUFFALDINO: [To the audience.] Well, what do you know? Fakespeare!

Mr. President, Dr. Biden, Madam Vice President, Mr. Emhoff, Americans and the world, when day comes we ask ourselves where can we find light in this never-ending shade? The loss we carry asea we must wade. We’ve braved the belly of the beast. We’ve learned that quiet isn’t always peace. In the norms and notions of what just is isn’t always justice. And yet, the dawn is ours before we knew it. Somehow we do it. Somehow we’ve weathered and witnessed a nation that isn’t broken, but simply unfinished. We, the successors of a country and a time where a skinny black girl descended from slaves and raised by a single mother can dream of becoming president only to find herself reciting for one. And yes, we are far from polished, far from pristine, but that doesn’t mean we are striving to form a union that is perfect. We are striving to forge our union with purpose. To compose a country committed to all cultures, colors, characters, and conditions of man. And so we lift our gazes not to what stands between us, but what stands before us. We close the divide because we know to put our future first, we must first put our differences aside. We lay down our arms so we can reach out our arms to one another. We seek harm to none and harmony for all. Let the globe, if nothing else, say this is true. That even as we grieved, we grew. That even as we hurt, we hoped. That even as we tired, we tried that will forever be tied together victorious. Not because we will never again know defeat, but because we will never again sow division. Scripture tells us to envision that everyone shall sit under their own vine and fig tree and no one shall make them afraid. If we’re to live up to her own time, then victory won’t lie in the blade, but in all the bridges we’ve made. That is the promise to glade, the hill we climb if only we dare. It’s because being American is more than a pride we inherit. It’s the past we step into and how we repair it. We’ve seen a forest that would shatter our nation rather than share it. Would destroy our country if it meant delaying democracy. This effort very nearly succeeded. But while democracy can be periodically delayed, it can never be permanently defeated. In this truth, in this faith we trust for while we have our eyes on the future, history has its eyes on us. This is the era of just redemption. We feared it at its inception. We did not feel prepared to be the heirs of such a terrifying hour, but within it, we found the power to author a new chapter, to offer hope and laughter to ourselves so while once we asked, how could we possibly prevail over catastrophe? Now we assert, how could catastrophe possibly prevail over us? We will not march back to what was, but move to what shall be a country that is bruised, but whole, benevolent, but bold, fierce, and free. We will not be turned around or interrupted by intimidation because we know our inaction and inertia will be the inheritance of the next generation. Our blunders become their burdens. But one thing is certain, if we merge mercy with might and might with right, then love becomes our legacy and change our children’s birthright. So let us leave behind a country better than one we were left with. Every breath from my bronze-pounded chest we will raise this wounded world into a wondrous one. We will rise from the gold-limbed hills of the West. We will rise from the wind-swept Northeast where our forefathers first realized revolution. We will rise from the Lake Rim cities of the Midwestern states. We will rise from the sun-baked South. We will rebuild, reconcile and recover in every known nook of our nation, in every corner called our country our people diverse and beautiful will emerge battered and beautiful. When day comes, we step out of the shade aflame and unafraid. The new dawn blooms as we free it. For there is always light. If only we’re brave enough.

Dad takes a step back, one hand still on my shoulder, and reaches into his pocket. He draws out a little blue capsule, and I feel every molecule in my body screaming to run. Dad must catch the panic in my eyes - he squeezes my shoulder and holds out the capsule. "Cas, it's fine. It's going to be fine. This is just in case." Just in case. Just in case the worst happens. The ship falls. Durga fails, I fail, and the knowledge I carry as a Reckoner trainer must be disposed of. That information can't fall into the wrong hands, into the hands of people who will do anything to take down our beasts. So this little capsule holds the pill that will kill me if it comes to that. "It's waterproof," Dad continues, pressing it into my hand. "The pocket on the collar of your wetsuit, keep it there. It has to stay with you at all times." It won't happen on this voyage. It's such a basic mission, gift-wrapped to be easy enough for me to handle on my own. But even holding the pill fills me with revulsion. On all my training voyages, I've never had to carry one of these capsules. That burden only goes to full-time trainers. "Cas." Dad tilts my chin up, ripping my gaze from the pull. "You were born to do this. I promise you, you'll forget you even have it." I suppose he ought to know - he's been carrying one for two decades. It's just a right of passage, I tell myself, and throw my arms around his neck once more.

First things first. Let’s bone up on history. If men had wanted to stay bad forever, they could have, agreed? Agreed. Did we stay out in the fields with the beasts? No. In the water with the barracuda? No. Somewhere we let go of the hot gorilla’s paw. Somewhere we turned in our carnivore’s teeth and started chewing blades of grass. We been working mulch as much as blood, into our philosophy, for quite a few lifetimes. Since then we measure ourselves up the scale from apes, but not half so high as angels. It was a nice new idea and we were afraid we’d lose it, so we put it on paper and built buildings like this one around it. And we been going in and out of these buildings chewing it over, that one new sweet blade of grass, trying to figure how it all started, when we made the move, when we decided to be different. I suppose one night hundreds of thousands of years ago in a cave by a night fire when one of those shaggy men wakened to gaze over the banked coals at his woman, his children, and thought of their being cold, dead, gone forever. Then he must have wept. And he put out his hand in the night to the woman who must die some day and to the children who must follow her. And for a little bit next morning, he treated them somewhat better, for he saw that they, like himself, had the seed of night in them. He felt that seed like slime in his pulse, splitting, making more against the day they would multiply his body into darkness. So that man, the first one, knew what we know now: our hour is short, eternity is long. With this knowledge came pity and mercy, so we spared others for the later, more intricate, more mysterious benefits of love. “So, in sum, what are we? We are the creatures that know and know too much. That leaves us with such a burden again we have a choice, to laugh or cry. No other animal does either. We do both, depending on the season and the need. Somehow, I feel the carnival watches, to see which we’re doing and how and why, and moves in on us when it feels we’re ripe.

That I haven’t told you the parable of the man, the boy, and the mule.” Cettie nodded eagerly. He stared down at the book, thumbing through its pages. “I heard this one when I first went away to study the Mysteries. It was shared with all of us, but I don’t think all of us heard it the same way. That’s the thing about stories. They can touch on truths that some people just are not ready to hear. The tale goes like this. Long before the first flying castles and sky ships and cauldrons of molten steel—before the Fells—life was simpler. A man and his son needed to sell their mule to buy food to last the winter. So they started walking to get to the market, which was very far. They met a fellow traveler along the way who criticized them for not riding the mule. So the man, realizing that his beast of burden wasn’t being used for its purpose, put his son on it to ride. But when they arrived at the first village on their path, some men in the square scoffed and said how inconsiderate the son was for making his father walk. They stopped and watered the beast, and so the father ordered the boy to walk while he rode. Again, they reached the next village, and what did they hear? Some washerwomen complained that the father must be evil to force his son to walk while he rode. Ashamed by their words, the father decided to change yet again. Do you know what he did?” Cettie shook her head no, eager for him to continue. Fitzroy wagged his finger at her. “So they both rode the mule into the next town. By this time, the mule was getting very tired, and when they reached the next village, they were ridiculed for being lazy and working the poor beast half to death! The market was in the very next town, and they feared they’d not be able to sell the poor creature, now it was so spent. And so the father and son cut down a sapling, lashed the mule to the pole, and carried it to the next town. You can imagine what the townsfolk thought as they saw the father and son laboring and exhausted as they approached the town. Who were these country bumpkins who carried a mule on their own shoulders? As they crossed the bridge into town, suffering the jeers and taunts of passersby, one of the ropes broke loose, and the mule kicked free. The boy dropped his end of the pole, and the beast fell into the river and drowned.” “No!” Cettie said, mouth wide open. Fitzroy nodded sagely. “A man with a crooked staff had been following them into town. As

Joseph protested: “But who has said that the King Messiah must be a second Authority, God forbid! The Messiah is sent to us, to Israel, to restore the Kingdom of Israel.” “Not the Kingdom of Israel alone, but the Kingdom of God for the whole world,” cried Saul, fervently. “Touching this point, I am utterly at one with the preacher. On this he spoke like one moved by the divine spirit, and I have never heard one who brought out more clearly the fullness of the meaning of the Messiah. It may indeed be that he crowned him with too much authority, making him almost the equal of God. Yet I say that if he had not applied these words to him that was hanged, if he, the preacher, had not claimed Yeshua of Nazareth to be the Messiah, he would be my best-beloved brother.” “Of whom dost thou speak, Saul?” “Of him, of the preacher who gave us the burning vision of the Day of Judgment, and of the coming of the Messiah,” answered Saul, his voice vibrant with warmth. “Do you, too, believe that the King of Messiah is, God forbid, a second Authority?” “I believe with perfect faith that he stands between us and God, and that all the Authorities have been relinquished into the hand of the King Messiah, to loosen the bonds of all that are bound, and to loosen the bonds of the world, and of all worlds, for all time,” answered Saul. “No, no,” argued bar Naba, “the King Messiah comes only for Israel, to restore the kingdom, as the Prophets have told us in the name of God.” “It is only the little of faith who await such a Messiah. And that Messiah is not worth the price we have paid with our waiting.” “But why can we not be like all the other peoples?” asked bar Naba. “But are we like the other peoples? Have we not been beaten and smitten and humiliated daily for the Messiah’s sake? Have we not denied ourselves the joys of this world, and still for his sake?” “But I am weary of carrying the burden of the world; I am weary of being the scapegoat for the sins of others. Is not Israel worthy of being an end unto himself?” “But I ask you, what is Israel if only an end unto itself? If it is a worm under the feet of the nations?  Israel is the light of the world, the guiding star of mankind. It is not asked whether it wills this or not. Israel has been elected to this end, as the Messiah was chosen before the creation of the world. Israel was elected to bear like a beast of burden, the yoke of the Torah, until God will send it a redeemer. And then will the redeemer bind the nations as the reaper binds the sheaves. He will bring them into the granary, under the wings of his glory. Israel will be the guiding star of heaven, the pillar of fire which goes before the whole world on the path of redemption. For such a mission no price of suffering is too high. Bar

You know that capital oppresses the laborer. Our laborers, the peasants, bear all the burden of labor, and are so placed that however much they work they can’t escape from their position of beasts of burden. All the profits of labor, on which they might improve their position and gain leisure for themselves, and after that education, all the surplus values are taken from them by the capitalists.

society’s so constituted that the harder they work, the greater the profit of the merchants and landowners, while they stay beasts of burden to the end. And that state of things must be changed,

How much leisure, enjoyment, and reward do you require, so that you feel like more than a beast of burden?

Kennan argued that even if a purge of Nazis could theoretically be successful, “we would not find any other class of people competent to assume the burdens [of leading Germany]. Whether we like it or not, nine-tenths of what is strong, able and respected in Germany has been poured into those very categories which we have in mind” for removal from power, namely those persons who had been “more than nominal members of the Nazi party.

A great weight, a chain about her heart, lifted and broke. She trembled like a beast of burden suddenly unshackled.

I am the perfect shade of brown. I wish not to lighten my skin, but lighten the burden of those who came before me that conformed to another hue.

Stupid ... stupid ... stupid ... Ah, there was that voice Virtue knew so well. That nagging, persnickety, bitchy voice. The one that demoted his self-worth and spurned his depression. It noticed every fault and brought each one to the surface like eels pulled from mud. Stupid ... stupid ... stupid ...

with a huge hoe made from the horn of some beast of burden. That path could have been anywhere in the world. And that woman was the reason there’s life anywhere. She was both a fortress wall and the only home anyone would ever need. All of that in a smile.

But there is another sort of dying in between, a crueler death: when those you love begin to make choices they would never make if you were there. If you were alive. Things that would be thought-less, brutal even, but in your absence, become benign. Like giving away your clothes. Or removing the flurries of magazine clippings you carefully curated across your bedroom walls. Isn't it strange, how the rules change so fast? How an act that would be unacceptable one moment becomes instantly harmless, as soon as the burden of ownership is lifted?

When he gave the floor a few desultory sweeps, the boards gleamed. Ariadne soon stopped scrubbing and gazed about, marvelling. Barely a quarter hour had elapsed before he collapsed in the armchair, looking peaky. Grudgingly, I made a pot of tea and brought him a cup along with one of the apricot buns left over from supper, for I couldn’t deny that he’d wrought a marvellous change upon the place and felt it only fair to show some appreciation, but also he kept swearing that he would never rise from the chair again if he was not granted some relief from the burden of his exhaustion. He gave me one of his loveliest smiles as he took the tea, green eyes glinting like dewed leaves when the sun strikes them, all quarrels forgotten. “Thank you, Em. You have saved me.” “Oh, shush,” I said, rendered a little breathless in spite of myself. “Just think,” he said, “if we marry, in all your life you will never have to worry about mice again.” I rolled my eyes. “You found mice, did you.” “In the back of the cupboard.” Ariadne let out a yelp and started away from the kitchen. I affected unconcern even as a shudder went through me. I’m embarrassed to admit that there is nothing in the world that disturbs me more than mice. I refilled Wendell’s tea, and he looked very smug. “You missed a few spiders,” I said, to offset the indulgence. “Just there.” “Spiders?” He sipped his tea. “I never interfere with spiders. I quite like them, in fact. They are tidy beasts who keep a place clean. Which is more than I can say about some people.

Y: WHAT are your opinions concerning the propriety of man's compelling horses, and other beasts of burden, to perform his labour? Z: That at least in the present state of society, it is unjust. And, considering the unnecessary abuse they suffer from being in the power of man, I think it wrong to use them, and to encourage their being placed in his power. Y: Still it perplexes me to conceive that it can be wrong to use them with discretion: they appear to enjoy their work as well as their masters. Z: It does not, I understand, perplex you to conceive that it can be wrong to compel slaves to work: and I am at a loss how you can disapprove of the one, and countenance the other, which appears to me to be so similar. Slaves would also at times prefer working to being kept confined.

Many invisible or less visible disabilities go unnoticed by people in their daily interactions because most people presume abledness in others.

The issue of breeding itself raises all sorts of complex questions about normalcy, naturalness, and the boundaries between disability and enhancement.