Show Animal Quotes

Clutter and mess show us that life is being lived...Tidiness makes me think of held breath, of suspended animation... Perfectionism is a mean, frozen form of idealism, while messes are the artist's true friend. What people somehow forgot to mention when we were children was that we need to make messes in order to find out who we are and why we are here.

Save yourselves!” Percy warned. “It is too late for us!” Then he gasped and pointed to the spot where Frank was hiding. “Oh, no! Frank is turning into a crazy dolphin!” Nothing happened. “I said,” Percy repeated, “Frank is turning into a crazy dolphin!” Frank stumbled out of nowhere, making a big show of grabbing his throat. “Oh, no,” he said, like he was reading from a teleprompter. “I am turning into a crazy dolphin.” He began to change, his nose elongating into a snout, his skin becoming sleek and gray. He fell to the deck as a dolphin, his tail thumping against the boards. The pirate crew disbanded in terror.

Discipline isn't about showing a dog who's boss; it's about taking responsibility for a living creature you have brought into your world.

I feel good with my husband: I like his warmth and his bigness and his being-there and his making and his jokes and stories and what he reads and how he likes fishing and walks and pigs and foxes and little animals and is honest and not vain or fame-crazy and how he shows his gladness for what I cook him and joy for when I make him something, a poem or a cake, and how he is troubled when I am unhappy and wants to do anything so I can fight out my soul-battles and grow up with courage and a philosophical ease. I love his good smell and his body that fits with mine as if they were made in the same body-shop to do just that. What is only pieces, doled out here and there to this boy and that boy, that made me like pieces of them, is all jammed together in my husband. So I don't want to look around any more: I don't need to look around for anything.

Perhaps in the back of our minds we already understand, without all the science I've discussed, that something terribly wrong is happening. Our sustenance now comes from misery. We know that if someone offers to show us a film on how our meat is produced, it will be a horror film. We perhaps know more than we care to admit, keeping it down in the dark places of our memory-- disavowed. When we eat factory-farmed meat we live, literally, on tortured flesh. Increasingly, that tortured flesh is becoming our own.

Let us therefore animate and encourage each other, and show the whole world that a Freeman, contending for liberty on his own ground, is superior to any slavish mercenary on earth.

I have no affinity for animals. I don’t hate animals and I would never hurt an animal; I just don’t actively care about them. When a coworker shows me cute pictures of her dog, I struggle to respond correctly, like an autistic person who has been taught to recognize human emotions from flash cards. In short, I am the worst.

For several years, I had been bored. Not a whining, restless child's boredom (although I was not above that) but a dense, blanketing malaise. It seemed to me that there was nothing new to be discovered ever again. Our society was utterly, ruinously derivative (although the word derivative as a criticism is itself derivative). We were the first human beings who would never see anything for the first time. We stare at the wonders of the world, dull-eyed, underwhelmed. Mona Lisa, the Pyramids, the Empire State Building. Jungle animals on attack, ancient icebergs collapsing, volcanoes erupting. I can't recall a single amazing thing I have seen firsthand that I didn't immediately reference to a movie or TV show. A fucking commercial. You know the awful singsong of the blasé: Seeeen it. I've literally seen it all, and the worst thing, the thing that makes me want to blow my brains out, is: The secondhand experience is always better. The image is crisper, the view is keener, the camera angle and the soundtrack manipulate my emotions in a way reality can't anymore. I don't know that we are actually human at this point, those of us who are like most of us, who grew up with TV and movies and now the Internet. If we are betrayed, we know the words to say; when a loved one dies, we know the words to say. If we want to play the stud or the smart-ass or the fool, we know the words to say. We are all working from the same dog-eared script. It's a very difficult era in which to be a person, just a real, actual person, instead of a collection of personality traits selected from an endless Automat of characters. And if all of us are play-acting, there can be no such thing as a soul mate, because we don't have genuine souls. It had gotten to the point where it seemed like nothing matters, because I'm not a real person and neither is anyone else. I would have done anything to feel real again.

A zoologist who observed gorillas in their native habitat was amazed by the uniformity of their life and their vast idleness. Hours and hours without doing anything. Was boredom unknown to them? This is indeed a question raised by a human, a busy ape. Far from fleeing monotony, animals crave it, and what they most dread is to see it end. For it ends, only to be replaced by fear, the cause of all activity. Inaction is divine; yet it is against inaction that man has rebelled. Man alone, in nature, is incapable of enduring monotony, man alone wants something to happen at all costs — something, anything.... Thereby he shows himself unworthy of his ancestor: the need for novelty is the characteristic of an alienated gorilla.

The show's writers had peppered the piece with words like "savage," "wild," and "animalistic." What bullshit. Show me the animal that kills for the thrill of watching something die. Why does the stereotype of the animalistic killer persist? Because humans like it. It neatly explains things for them, moving humans to the top of the evolutionary ladder and putting killers down among mythological man-beast monsters like werewolves. The truth is, if a werewolf behaved like this psychopath it wouldn't be because he was part animal, but because he was still too human. Only humans kill for sport.

In mythos and fairy tales, deities and other great spirits test the hearts of humans by showing up in various forms that disguise their divinity. They show up in robes, rags, silver sashes, or with muddy feet. They show up with skin dark as old wood, or in scales made of rose petal, as a frail child, as a lime-yellow old woman, as a man who cannot speak, or as an animal who can. The great powers are testing to see if humans have yet learned to recognize the greatness of soul in all its varying forms.

One of the things that we were trying to do with this show was the complexities of relationships and love. There is both passion and longing and a bittersweet quality to it that is a part of life.

The best teachers have showed me that things have to be done bit by bit. Nothing that means anything happens quickly--we only think it does. The motion of drawing back a bow and sending an arrow straight into a target takes only a split second, but it is a skill many years in the making. So it is with a life, anyone's life. I may list things that might be described as my accomplishments in these few pages, but they are only shadows of the larger truth, fragments separated from the whole cycle of becoming. And if I can tell an old-time story now about a man who is walking about, waudjoset ndatlokugan, a forest lodge man, alesakamigwi udlagwedewugan, it is because I spent many years walking about myself, listening to voices that came not just from the people but from animals and trees and stones.

Perfectionism means that you try desperately not to leave so much mess to clean up. But clutter and mess show us that life is being lived. Clutter is wonderfully fertile ground - you can still discover new treasures under all those piles, clean things up, edit things out, fix things, get a grip. Tidiness suggests that something is as good as it's going to get. Tidiness makes me think of held breath, of suspended animation, while writing needs to breathe and move.

What’s wrong with nature shows?” “You can’t believe anything the narrators say. One claimed that some animals mate for life. Come on, they need time off to eat and sleep, don’t they?

The mermaid is an archetypal image that represents a woman who is at ease in the great waters of life, the waters of emotion and sexuality. She shows us how to embrace our instinctive sexuality and sensuality so that we can affirm the essence of our feminine nature, the wisdom of our bodies, and the playfulness of our spirits. She symbolizes our connection with our deepest instinctive feelings, our wild and untamed animal nature that exists below the surface of outward personalities. She is able to respond to her mysterious sexual impulses without abandoning her more human, conscious side. What happened to the girls who dreamed of being mermaids?

They knew how to live with nature and get along with nature. They didn't try too hard to be all men and no animal. That's the mistake we made when Darwin showed up. We embraced him and Huxley and Freud, all smiles. And then we discovered that Darwin and our religions didn't mix. Or at least we didn't think they did. We were fools. We tried to budge Darwin and Huxley and Freud. They wouldn't move very well. So, like idiots, we tried knocking down religion. We succeeded pretty well. We lost our faith and went around wondering what life was for. If art was no more than a frustrated outflinging of desire, if religion was no more than self-delusion, what good was life? Faith had always given us answer to all things. But it all went down the drain with Freud and Darwin. We were and still are lost people.

The Darkling smiled, but this time the turn of his lips was cold. He shoved off the table and stalked toward me. “I will enter the Fold, Alina, and I will show West Ravka what I can do, even without the Sun Summoner. And when I have crushed Lantsov’s only ally, I will hunt you like an animal. You will find no sanctuary. You will have no peace.” He loomed over me, his gray eyes glinting. “Fly back home to your otkazat’sya,” he snarled. “Hold him tight. The rules of this game are about to change.

God made the angels to show Him splendor, as He made animals for innocence and plants for their simplicity. But Man He made to serve Him wittily, in the tangle of his mind.

Even if not a single fossil has ever been found, the evidence from surviving animals would still overwhelmingly force the conclusion that Darwin was right.

Negativity is totally unnatural. It is a psychic pollutant, and there is a deep link between the poisoning and destruction of nature and the vast negativity that has accumulated in the collective human psyche. No other life-form on the planet knows negativity, only humans, just as no other life-form violates and poisons the Earth that sustains it. Have you ever seen an unhappy flower or a stressed oak tree? Have you some across a depressed dolphin, a frog that has a problem with self-esteem, a cat that cannot relax, or a bird that carries hatred and resentment? The only animals that may occasionally experience something akin to negativity or show signs of neurotic behavior are those that live in close contact with humans and so link into the humans mind and its insanity.

As she chattered and laughed and cast quick glances into the house and the yard, her eyes fell on a stranger, standing alone in the hall, staring at her in a cool impertinent way that brought her up sharply with a mingled feeling of feminine pleasure that she had attracted a man and an embarrassed sensation that her dress was too low in the bosom. He looked quite old, at least thirty-five. He was a tall man and powerfully built. Scarlett thought she had never seen such a man with such wide shoulders, so heavy with muscles, almost too heavy for gentility. When her eye caught his, he smiled, showing animal-white teeth below a close-clipped black mustache. He was dark of face, swarthy as a pirate, and his eyes were as bold and black as any pirate's appraising a galleon to be scuttled or a maiden to be ravished. There was a cool recklessness in his face and a cynical humor in his mouth as he smiled at her, and Scarlett caught her breath. She felt that she should be insulted by such a look as was annoyed with herself because she did not feel insulted. She did not know who he could be, but there was undeniably a look of good blood in his dark face. It showed in the thin hawk nose over the full red lips, and high forehead and the wide-set eyes.

Darwin did not know what a bitter satire he wrote on mankind ... when he showed that free competition, the struggle for existence, which the economists celebrate as the highest historical achievement, is the normal state of the animal kingdom. Only conscious organization of social production, in which production and distribution are carried on in a planned way, can lift mankind above the rest of the animal.

As a general rule of biology, migratory species are less 'aggressive' than sedentary ones. There is one obvious reason why this should be so. The migration itself, like the pilgrimage, is the hard journey: a 'leveller' on which the 'fit' survive and stragglers fall by the wayside. The journey thus pre-empts the need for hierarchies and shows of dominance. The 'dictators' of the animal kingdom are those who live in an ambience of plenty. The anarchists, as always, are the 'gentlemen of the road'.

Because he KNEW he was doing wrong. He felt the PAIN of his actions'-- 'But he did not amen them,' shows the Sky. 'The rest are worth as much as their pack animals,' I show, 'but worst is the one who knows better and does NOTHING.

I sprang toward him with the stake, hoping to catch him by surprise. But Dimitri was hard to catch by surprise. And he was fast. Oh, so fast. It was like he knew what I was going to do before I did it. He halted my attack with a glancing blow to the side of my head. I knew it would hurt later, but my adrenaline was running too strong for me to pay attention to it now. Distantly, I realized some other people had come to watch us. Dimitri and I were celebrities in different ways around here, and our mentoring relationship added to the drama. This was prime-time entertainment. My eyes were only on Dimitri, though. As we tested each other, attacking and blocking, I tried to remember everything he'd taught me. I also tried to remember everything I knew about him. I'd practiced with him for months. I knew him, knew his moves, just as he knew mine. I could anticipate him the same way. Once I started using that knowledge, the fight grew tricky. We were too well matched, both of us too fast. My heart thumped in my chest, and sweat coated my skin. Then Dimitri finally got through. He moved in for an attack, coming at me with the full force of his body. I blocked the worst of it, but he was so strong that I was the one who stumbled from the impact. He didn't waste the opportunity and dragged me to the ground, trying to pin me. Being trapped like that by a Strigoi would likely result in the neck being bitten or broken. I couldn't let that happen. So, although he held most of me to the ground, I managed to shove my elbow up and nail him in the face. He flinched and that was all I needed. I rolled him over and held him down. He fought to push me off, and I pushed right back while also trying to maneuver my stake. He was so strong, though. I was certain I wouldn't be able to hold him. Then, just as I thought I'd lose my hold, I got a good grip on the stake. And like that, the stake came down over his heart. It was done. Behind me, people were clapping but all I noticed was Dimitri. Our gazes were locked. I was still straddling him, my hands pressed against his chest. Both of us were sweaty and breathing heavily. His eyes looked at me with pride—and hell of a lot more. He was so close and my body yearned for him, again thinking he was a piece of me I needed in order to be complete. The air between us seemed warm and heady, and I would have given anything in that moment to lie down with him and have his arms wrap around me. His expression showed that he was thinking the same thing. The fight was finished, but remnants of the adrenaline and animal intensity remained.

Fireflies out on a warm summer's night, seeing the urgent, flashing, yellow-white phosphorescence below them, go crazy with desire; moths cast to the winds an enchantment potion that draws the opposite sex, wings beating hurriedly, from kilometers away; peacocks display a devastating corona of blue and green and the peahens are all aflutter; competing pollen grains extrude tiny tubes that race each other down the female flower's orifice to the waiting egg below; luminescent squid present rhapsodic light shows, altering the pattern, brightness and color radiated from their heads, tentacles, and eyeballs; a tapeworm diligently lays a hundred thousand fertilized eggs in a single day; a great whale rumbles through the ocean depths uttering plaintive cries that are understood hundreds of thousands of kilometers away, where another lonely behemoth is attentively listening; bacteria sidle up to one another and merge; cicadas chorus in a collective serenade of love; honeybee couples soar on matrimonial flights from which only one partner returns; male fish spray their spunk over a slimy clutch of eggs laid by God-knows-who; dogs, out cruising, sniff each other's nether parts, seeking erotic stimuli; flowers exude sultry perfumes and decorate their petals with garish ultraviolet advertisements for passing insects, birds, and bats; and men and women sing, dance, dress, adorn, paint, posture, self-mutilate, demand, coerce, dissemble, plead, succumb, and risk their lives. To say that love makes the world go around is to go too far. The Earth spins because it did so as it was formed and there has been nothing to stop it since. But the nearly maniacal devotion to sex and love by most of the plants, animals, and microbes with which we are familiar is a pervasive and striking aspect of life on Earth. It cries out for explanation. What is all this in aid of? What is the torrent of passion and obsession about? Why will organisms go without sleep, without food, gladly put themselves in mortal danger for sex? ... For more than half the history of life on Earth organisms seem to have done perfectly well without it. What good is sex?... Through 4 billion years of natural selection, instructions have been honed and fine-tuned...sequences of As, Cs, Gs, and Ts, manuals written out in the alphabet of life in competition with other similar manuals published by other firms. The organisms become the means through which the instructions flow and copy themselves, by which new instructions are tried out, on which selection operates. 'The hen,' said Samuel Butler, 'is the egg's way of making another egg.' It is on this level that we must understand what sex is for. ... The sockeye salmon exhaust themselves swimming up the mighty Columbia River to spawn, heroically hurdling cataracts, in a single-minded effort that works to propagate their DNA sequences into future generation. The moment their work is done, they fall to pieces. Scales flake off, fins drop, and soon--often within hours of spawning--they are dead and becoming distinctly aromatic. They've served their purpose. Nature is unsentimental. Death is built in.

Most animals show themselves sparingly. The grizzly bear is six to eight hundred pounds of smugness. It has no need to hide. If it were a person, it would laugh loudly in quiet restaurants, boastfully wear the wrong clothes for special occasions, and probably play hockey.

Why should man expect his prayer for mercy to be heard by What is above him when he shows no mercy to what is under him?

Baboons are very wise animals,” Bast said. “Agh!” Khufu picked his nose, then turned his Technicolor bum our direction. He threw his friends the ball. They began to fight over it, showing one another their fangs and slapping their heads. “Wise?” I asked.

It wouldn't happen... There hasn't been one publication by a monkey

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

Kekulé dreams the Great Serpent holding its own tail in its mouth, the dreaming Serpent which surrounds the World. But the meanness, the cynicism with which this dream is to be used. The Serpent that announces, "The World is a closed thing, cyclical, resonant, eternally-returning," is to be delivered into a system whose only aim is to violate the Cycle. Taking and not giving back, demanding that "productivity" and "earnings" keep on increasing with time, the System removing from the rest of the World these vast quantities of energy to keep its own tiny desperate fraction showing a profit: and not only most of humanity—most of the World, animal, vegetable, and mineral, is laid waste in the process. The System may or may not understand that it's only buying time. And that time is an artificial resource to begin with, of no value to anyone or anything but the System, which must sooner or later crash to its death, when its addiction to energy has become more than the rest of the World can supply, dragging with it innocent souls all along the chain of life. Living inside the System is like riding across the country in a bus driven by a maniac bent on suicide . . . though he's amiable enough, keeps cracking jokes back through the loudspeaker . . .

Human beings are the only animals that smile as a gesture of peace, whereas other animals show their teeth as a threat.

Why do you like show jumping?" "... Beauty and excitement. The elements of trust, talent, training, love, and danger make show jumping a thrilling and aesthetic experience. It's really the ultimate test of two nervous systems--the kinetic transfer of the rider's muscle to the horse's muscle enables them to clear those jumps. And there's nothing like it--horse and rider forming an arc of beauty, efficiency, and power, like a double helix." "DNA," "Yes, DNA, the code to life.

Horses are of a breed unique to Fantasyland. They are capable of galloping full-tilt all day without a rest. Sometimes they do not require food or water. They never cast shoes, go lame or put their hooves down holes, except when the Management deems it necessary, as when the forces of the Dark Lord are only half an hour behind. They never otherwise stumble. Nor do they ever make life difficult for Tourists by biting or kicking their riders or one another. They never resist being mounted or blow out so that their girths slip, or do any of the other things that make horses so chancy in this world. For instance, they never shy and seldom whinny or demand sugar at inopportune moments. But for some reason you cannot hold a conversation while riding them. If you want to say anything to another Tourist (or vice versa), both of you will have to rein to a stop and stand staring out over a valley while you talk. Apart from this inexplicable quirk, horses can be used just like bicycles, and usually are. Much research into how these exemplary animals come to exist has resulted in the following: no mare ever comes into season on the Tour and no stallion ever shows an interest in a mare; and few horses are described as geldings. It therefore seems probable that they breed by pollination. This theory seems to account for everything, since it is clear that the creatures do behave more like vegetables than mammals. Nomads appears to have a monopoly on horse-breeding. They alone possess the secret of how to pollinate them.

Stories nurture our connection to place and to each other. They show us where we have been and where we can go. They remind us of how to be human, how to live alongside the other lives that animate this planet. ... When we lose stories, our understanding of the world is less rich, less true.

We have only one heart, and the same wretchedness which leads us to mistreat an animal will not be long in showing itself in our relationships with other people. Every act of cruelty towards any creature is contrary to human dignity.

Summer had read a great many books about magic and animals and changing your shape. Summer’s mother believed that books were safe things that kept you inside, which only shows how little she knew about it, because books are one of the least safe things in the world.

Do you like manga?" she asked after a minute. "Anime?" "Anime's cool. I'm not really into it, but 1 like Japanese movies, animated or not." "Well, I'm into it. I watch the shows, read the books, chat on the boards, and all that. But this girl I know, she's completely into it. She spends most of her allowance on the books and DVDs. She can recite dialogue from them." She caught my gaze. "So would you say she belongs here?" "No. Most kids are that way about something, right? With me, it's movies. Like knowing who directed a sci-fi movie made before I was born.

...In little more than a single century from 1820 to 19450, no less than fifty-nine million human animals were killed in inter-group clashes of one sort or another.... We describe these killings as men behaving "like animals," but if we could find a wild animal that showed signs of acting this way, it would be more precise to describe it as behaving like men.

Love Forever If I were the trees ... I would turn my leaves to gold and scatter them toward the sky so they would circle about your head and fall in piles at your feet... so you might know wonder. If I were the mountains ... I would crumble down and lift you up so you could see all of my secret places, where the rivers flow and the animals run wild ... so you might know freedom. If I were the ocean ... I would raise you onto my gentle waves and carry you across the seas to swim with the whales and the dolphins in the moonlit waters, so you might know peace. If I were the stars ... I would sparkle like never before and fall from the sky as gentle rain, so that you would always look towards heaven and know that you can reach the stars. If I were the moon ... I would scoop you up and sail you through the sky and show you the Earth below in all its wonder and beauty, so you might know that all the Earth is at your command. If I were the sun ... I would warm and glow like never before and light the sky with orange and pink, so you would gaze upward and always know the glory of heaven. But I am me ... and since I am the one who loves you, I will wrap you in my arms and kiss you and love you with all of my heart, and this I will do until ... the mountains crumble down ... and the oceans dry up ... and the stars fall from the sky ... and the sun and moon burn out ... And that is forever.

Well, I must endure the presence of two or three caterpillars if I wish to become acquainted with the butterflies. It seems that they are very beautiful. And if not the butterflies– and the caterpillars– who will call upon me? You will be far away. . . as for the large animals– I am not at all afraid of any of them. I have my claws.” And, navely, she showed her four thorns. Then she added: “Don’t linger like this. You have decided to go away. Now go!” For she did not want him to see her crying. She was such a proud flower. . .

We no longer need fur for warmth and protection. There are plenty of textiles that provide that today. It's pure whim and vanity to choose to wear fur. It shows a level of ignorance or lack of concern that reflects poorly on the wearer.

Whereas modern cynicism brought despair about the ability of the human species to realize laudable ideals, postmodern cynicism doesn't — not because it's optimistic, but because it can't take ideals seriously in the first place. The prevailing attitude is Absurdism. A postmodern magazine may be irreverent, but not bitterly irreverent, for it's not purposefully irreverent; its aim is indiscriminate, because everyone is equally ridiculous. And anyway, there's no moral basis for passing judgment. Just sit back and enjoy the show.

Some Hindus have an elephant to show. No one here has ever seen an elephant. They bring it at night to a dark room. One by one, we go in the dark and come out saying how we experience the animal. One of us happens to touch the trunk. A water-pipe kind of creature. Another, the ear. A strong, always moving back and forth, fan-animal. Another, the leg. I find it still, like a column on a temple. Another touches the curve back. A leathery throne. Another, the cleverest, feels the tusk. A rounded sword made of porcelain. He is proud of his description. Each of us touches one place and understands the whole in that way. The palm and the fingers feeling in the dark are how the senses explore the reality of the elephant. If each of us held a candle there, and if we went in together, we could see it.

Dammit, it’s not fair,” I growled . “Your dragon has them all cowering like rabbits.” One of the weaker shifter animals. “Why is it that no one shows my wolf her due respect?” He laughed . “It might be a dog eat dog world, but ... a dragon eats everyone.” Eve, Jaymin (2015-01-29). Dragon Marked: Supernatural Prison #1 (p. 38). . Kindle Edition.

All I care about is showing this chode exactly who he's messing with. Throwing my door open, I step out. If he has a gun, so be it. I'll take it in the chest like the animal I am.

Sometimes the poor are praised for being thrifty. But to recommend thrift to the poor is both grotesque and insulting. It is like advising a man who is starving to eat less. For a town or country labourer to practise thrift would be absolutely immoral. Man should not be ready to show that he can live like a badly-fed animal. He should decline to live like that, and should either steal or go on the rates, which is considered by many to be a form of stealing.

Never apologize for being over sensitive and emotional when defending the welfare of wildlife. Let this be a sign that you have a big heart and aren't afraid to show your true feelings. These emotions give you the strength to fight for what is right and to be the voice of those who cannot be heard.

Despite the Great Chain of Being's traditional ranking of humans between animals and angels, there is no evolutionary justification for the common assumption that evolution is somehow 'aimed' at humans, or that humans are 'evolution's last word'.

Animals are the bridge between us and the beauty of all that is natural. They show us what's missing in our lives, and how to love ourselves more completely and unconditionally. They connect us back to who we are, and to the purpose of why we're here.

He is worse than the others, I show. He is worst of all of them. Because– Because he knew he was doing wrong. He felt the pain of his actions– But he did not amend them, shows the Sky. The rest are worth as much as their pack animals, I show, but worst is the one who knows better and does nothing.

Nobody ever saw a dog make a fair and deliberate exchange of one bone for another with another dog. Nobody ever saw one animal by its gestures and natural cries signify to another, this is mine, that yours; I am willing to give this for that....But man has almost constant occasion for the help of his brethren, and it is in vain for him to expect it from their benevolence only. He will be more likely to prevail if he can interest their self-love in his favour, and show them that it is for their own advantage to do for him what he requires of them. Whoever offers to another a bargain of any kind, proposes to do this. Give me that which I want, and you shall have this which you want, is the meaning of every such offer; and it is in this manner that we obtain from one another the far greater part of those good offices which we stand in need of.

Say the planet is born at midnight and it runs for one day. First there is nothing. Two hours are lost to lava and meteors. Life doesn’t show up until three or four a.m. Even then, it’s just the barest self-copying bits and pieces. From dawn to late morning—a million million years of branching—nothing more exists than lean and simple cells. Then there is everything. Something wild happens, not long after noon. One kind of simple cell enslaves a couple of others. Nuclei get membranes. Cells evolve organelles. What was once a solo campsite grows into a town. The day is two-thirds done when animals and plants part ways. And still life is only single cells. Dusk falls before compound life takes hold. Every large living thing is a latecomer, showing up after dark. Nine p.m. brings jellyfish and worms. Later that hour comes the breakout—backbones, cartilage, an explosion of body forms. From one instant to the next, countless new stems and twigs in the spreading crown burst open and run. Plants make it up on land just before ten. Then insects, who instantly take to the air. Moments later, tetrapods crawl up from the tidal muck, carrying around on their skin and in their guts whole worlds of earlier creatures. By eleven, dinosaurs have shot their bolt, leaving the mammals and birds in charge for an hour. Somewhere in that last sixty minutes, high up in the phylogenetic canopy, life grows aware. Creatures start to speculate. Animals start teaching their children about the past and the future. Animals learn to hold rituals. Anatomically modern man shows up four seconds before midnight. The first cave paintings appear three seconds later. And in a thousandth of a click of the second hand, life solves the mystery of DNA and starts to map the tree of life itself. By midnight, most of the globe is converted to row crops for the care and feeding of one species. And that’s when the tree of life becomes something else again. That’s when the giant trunk starts to teeter.

I was reading about animals a while back and there was this motherfucking scientist in France back in the thirties or forties or whenever the motherfuck it was and he was trying to get apes to draw these pictures, to make art pictures like the kinds of pictures in serious motherfucking paintings that you see in museums and shit. So the scientist keeps showing the apes these paintings and giving them charcoal pencils to draw with and then one day one of the apes finally draws something but it’s not the art pictures that it draws. What it draws is the bars of its own motherfucking cage. Its own motherfucking cage! Man, that's the truth, ain't it?

What are you? Weak? Don’t tell me you want me to spare this pathetic animal when it wouldn’t show you any such mercy. Believe me, it’s better to take the head off a cobra before the cobra strikes you. (Xypher) A cobra can’t help what it is. Why should you punish it because it’s doing what the gods created it to do? (Kat)

Shepherds and farmers throughout history showed affection for their animals and have taken great care of them, just as many slaveholders felt affection and concern for their slaves. It was no accident that kings and prophets styled themselves as shepherds and likened the way they and the gods cared for their people to a shepherd’s care for his flock.

...Or we can blaze! Become legends in our own time, strike fear in the heart of mediocre talent everywhere! We can scald dogs, put records out of reach! Make the stands gasp as we blow into an unearthly kick from three hundred yards out! We can become God's own messengers delivering the dreaded scrolls! We can race dark Satan himself till he wheezes fiery cinders down the back straightaway....They'll speak our names in hushed tones, 'those guys are animals' they'll say! We can lay it on the line, bust a gut, show them a clean pair of heels. We can sprint the turn on a spring breeze and feel the winter leave our feet! We can, by God, let our demons loose and just wail on!

We think we know that chimpanzees are higher animals and earthworms are lower, we think we've always known what that means, and we think evolution makes it even clearer. But it doesn't. It is by no means clear that it means anything at all. Or if it means anything, it means so many different things to be misleading, even pernicious.

If chimpanzees have consciousness, if they are capable of abstractions, do they not have what until now has been described as "human rights"? How smart does a chimpanzee have to be before killing him constitutes murder? What further properties must he show before religious missionaries must consider him worthy of attempts at conversion?

After hearing the boy scream, the cats formed their pyramid in front of the glass door. Belle turned the handle while Harry and the others pushed the door open. They scrambled in and searched the room and small bathroom and shower. Bombarded with the boy’s scent, the cats continued to search. He had to be somewhere. A knock on the door startled the animals. Belle ran to the door and sniffed. “Food,” she whispered. “Must be for the boy.” “We must find that boy,” Harry said. “If the human enters, they will find us. Quickly, everyone, show time!” One-by-one, the cats crawled under the bed sheet and maneuvered between the opened books. “Just as in The Catman’s act,” Curry said, trying not to snicker. “Hush!” Belle scolded. Two moved upward, two downward, two to the right, and three to the left. Belle and Harry crouched in the middle. Allie crawled to the pillow and poked out her back and head. With her ears lowered, only her straggling black hair could be seen.

The oyster was an animal worthy of New Orleans, as mysterious and private and beautiful as the city itself. If one could accept that oysters build their houses out of their lives, one could imagine the same of New Orleans, whose houses were similarly and resolutely shuttered against an outside world that could never be trusted to show proper sensitivity toward the oozing delicacies within.

The inconsistencies that haunt our relationships with animals also result from the quirks of human cognition. We like to think of ourselves as the rational species. But research in cognitive psychology and behavioral economics shows that our thinking and behavior are often completely illogical. In one study, for example, groups of people were independently asked how much they would give to prevent waterfowl from being killed in polluted oil ponds. On average, the subjects said they would pay $80 to save 2,000 birds, $78 to save 20,000 birds, and $88 to save 200,000 birds. Sometimes animals act more logically than people do; a recent study found that when picking a new home, the decisions of ant colonies were more rational than those of human house-hunters. What is it about human psychology that makes it so difficult for us to think consistently about animals? The paradoxes that plague our interactions with other species are due to the fact that much of our thinking is a mire of instinct, learning, language, culture, intuition, and our reliance on mental shortcuts.

Eventually the Woodsman spoke. ‘We all have our routines,’ he said softly. ‘But they must have a purpose and provide an outcome that we can see and take some comfort from, or else they have no use at all. Without that, they are like the endless pacings of a caged animal. If they are not madness itself, then they are a prelude to it.’ The Woodsman stood and showed David his axe. ‘See here,’ he said, pointing with his finger at the blade. Every morning, I make certain that me axe is clean and keen. I look to my house and check that its windows and doors remain secure. I tend to my land, disposing of weeds and ensuring that the soil is watered. I walk through the forest, clearing those paths that need to be kept open. Where trees have been damaged, I do my best to repair what has been harmed. these are my routines and I enjoy doing them well.’ He laid a hand gently on David’s shoulder, and David saw understanding in his face. ‘Rules and routines are good, but they must give you satisfaction. Can you truly say you gain that from touching and counting?’ David shook his head. ‘No,’ he said, ‘but I get scared when I don’t do them. I’m afraid of what might happen.’ ‘Then find routines that allow you to feel secure when they are done. You told me that you have a new brother: look to him each morning. Look to your father, and your stepmother. Tend to the flowers in the garden, or in the pots upon the window sill. Seek others who are weaker than you are, and try to give them comfort where you can. Let these be your routines, and the rules that govern your life.

How many generations of ours have worn themselves out by rubbing their foreheads on the steps of the god? But when did the god take pit on you? What big thing has he done for you? Generation after generation, you have been used to clean the village of its garbage and god gave you the dead animals to eat. In spite of all that, god did not show you any pity. It is not this god that you worship, it is your ignorance.

When I say that I love animals, I mean to say that I am IN love with them. Because they don't know evil and have never been tempted by it. Because they are the purest image of any higher being I have ever known. Because their souls are made of a much larger magic than my own, and if you let them, they will show it to you. Because this world is theirs, they were here first. And we should all love them a little more for graciously allowing us to have so much of it.

He said that academia reminded him of a badly run circus. The faculty members were like underfed animals -- weary of their cages, which were never large enough to begin with -- and they responded sluggishly to the whip. The trapeze artists fell with monotonous regularity into poorly strung nets. The clowns looked hungry. The tent leaked. The crowd was inattentive, shouting incoherently at inappropriate moments. And when the show was over, no one cheered.

History is ending because the dominator culture has led the human species into a blind alley, and as the inevitable chaostrophie approaches, people look for metaphors and answers. Every time a culture gets into trouble it casts itself back into the past looking for the last sane moment it ever knew. And the last sane moment we ever knew was on the plains of Africa 15,000 years ago rocked in the cradle of the Great Horned Mushroom Goddess before history, before standing armies, before slavery and property, before warfare and phonetic alphabets and monotheism, before, before, before. And this is where the future is taking us because the secret faith of the twentieth century is not modernism, the secret faith of the twentieth century is nostalgia for the archaic, nostalgia for the paleolithic, and that gives us body piercing, abstract expressionism, surrealism, jazz, rock-n-roll and catastrophe theory. The 20th century mind is nostalgic for the paradise that once existed on the mushroom dotted plains of Africa where the plant-human symbiosis occurred that pulled us out of the animal body and into the tool-using, culture-making, imagination-exploring creature that we are. And why does this matter? It matters because it shows that the way out is back and that the future is a forward escape into the past. This is what the psychedelic experience means. Its a doorway out of history and into the wiring under the board in eternity. And I tell you this because if the community understands what it is that holds it together the community will be better able to streamline itself for flight into hyperspace because what we need is a new myth, what we need is a new true story that tells us where we're going in the universe and that true story is that the ego is a product of pathology, and when psilocybin is regularly part of the human experience the ego is supressed and the supression of the ego means the defeat of the dominators, the materialists, the product peddlers. Psychedelics return us to the inner worth of the self, to the importance of the feeling of immediate experience - and nobody can sell that to you and nobody can buy it from you, so the dominator culture is not interested in the felt presence of immediate experience, but that's what holds the community together. And as we break out of the silly myths of science, and the infantile obsessions of the marketplace what we discover through the psychedelic experience is that in the body, IN THE BODY, there are Niagaras of beauty, alien beauty, alien dimensions that are part of the self, the richest part of life. I think of going to the grave without having a psychedelic experience like going to the grave without ever having sex. It means that you never figured out what it is all about. The mystery is in the body and the way the body works itself into nature. What the Archaic Revival means is shamanism, ecstacy, orgiastic sexuality, and the defeat of the three enemies of the people. And the three enemies of the people are hegemony, monogamy and monotony! And if you get them on the run you have the dominators sweating folks, because that means your getting it all reconnected, and getting it all reconnected means putting aside the idea of separateness and self-definition through thing-fetish. Getting it all connected means tapping into the Gaian mind, and the Gaian mind is what we're calling the psychedelic experience. Its an experience of the living fact of the entelechy of the planet. And without that experience we wander in a desert of bogus ideologies. But with that experience the compass of the self can be set, and that's the idea; figuring out how to reset the compass of the self through community, through ecstatic dance, through psychedelics, sexuality, intelligence, INTELLIGENCE. This is what we have to have to make the forward escape into hyperspace.

What does it mean that man is a 'social animal? Only that humans need one another in order to define themselves and achieve self-consciousness, in a way that molluscs or earthworms do not. We cannot come to a proper sense of ourselves if there aren't others around to show us what we're like. 'A man can acquire anything in solitude except a character,' wrote Stendhal, suggesting that character has its genesis in the reactions of others to our words and actions. Our selves are fluid and require the contours provided by our neighbours. To feel whole, we need people in the vicinity who know us as well, sometimes better, than we know ourselves.

But perhaps the most damning argument came from nature herself. Had David followed his own advice to look to nature for truth, he would have seen it. This dazzling, feathery, squawking, gurgling mound of counterevidence. Animals can outperform humans on nearly every measure supposedly associated with our superiority. There are crows that have better memories than us, chimps with better pattern-recognition skills, ants that rescue their wounded, and blood flukes with higher rates of monogamy. When you actually examine the range of life on Earth, it takes a lot of acrobatics to sort it into a single hierarchy with humans at the top. We don’t have the biggest brain or the best memory. We’re not the fastest or the strongest or the most prolific. We’re not the only ones that mate for life, that show altruism, use tools, language. We don’t have the most copies of genes in circulation. We aren’t even the newest creation on the block.

When he heard light, rushing footfalls, he turned his head. Someone was racing along the second-floor balcony. Then laughter drifted down from above. Glorious feminine laughter. He leaned out the archway and glanced at the grand staircase. Bella appeared on the landing above, breathless, smiling, a black satin robe gathered in her hands. As she slowed at the head of the stairs, she looked over her shoulder, her thick dark hair swinging like a mane. The pounding that came next was heavy and distant, growing louder until it was like boulders hitting the ground. Obviously, it was what she was waiting for. She let out a laugh, yanked her robe up even higher, and started down the stairs, bare feet skirting the steps as if she were floating. At the bottom, she hit the mosaic floor of the foyer and wheeled around just as Zsadist appeared in second-story hallway. The Brother spotted her and went straight for the balcony, pegging his hands into the rail, swinging his legs up and pushing himself straight off into thin air. He flew outward, body in a perfect swan dive--except he wasn't over water, he was two floors up over hard stone. John's cry for help came out as a mute, sustained rush of air-- Which was cut off as Zsadist dematerialized at the height of the dive. He took form twenty feet in front of Bella, who watched the show with glowing happiness. Meanwhile, John's heart pounded from shock...then pumped fast for a different reason. Bella smiled up at her mate, her breath still hard, her hands still gripping the robe, her eyes heavy with invitation. And Zsadist came forward to answer her call, seeming to get even bigger as he stalked over to her. The Brother's bonding scent filled the foyer, just as his low, lionlike growl did. The male was all animal at the moment....a very sexual animal. "You like to be chased, nalla, " Z said in a voice so deep it distorted. Bella's smile got even wider as she backed up into a corner. "Maybe." "So run some more, why don't you." The words were dark and even John caught the erotic threat in them. Bella took off, darting around her mate, going for the billiards room. Z tracked her like prey, pivoting around, his eyes leveled on the female's streaming hair and graceful body. As his lips peeled off his fangs, the white canines elongated, protruding from his mouth. And they weren't the only response he had to his shellan. At his hips, pressing into the front of his leathers, was an erection the size of a tree trunk. Z shot John a quick glance and then went back to his hunt, disappearing into the room, the pumping growl getting louder. From out of the open doors, there was a delighted squeal, a scramble, a female's gasp, and then....nothing. He'd caught her. ......When Zsadist came out a moment later, he had Bella in his arms, her dark hair trailing down his shoulder as she lounged in the strength that held her. Her eyes locked on Z's face while he looked where he was going, her hand stroking his chest, her lips curved in a private smile. There was a bite mark on her neck, one that had very definitely not been there before, and Bella's satisfaction as she stared at the hunger in her hellren's face was utterly compelling. John knew instinctively that Zsadist was going to finish two things upstairs: the mating and the feeding. The Brother was going to be at her throat and in between her legs. Probably at the same time. God, John wanted that kind of connection.

If you want to see philosophy in action, pay a visit to a robo-rat laboratory. A robo-rat is a run-ofthe-mill rat with a twist: scientists have implanted electrodes into the sensory and reward areas in the rat’s brain. This enables the scientists to manoeuvre the rat by remote control. After short training sessions, researchers have managed not only to make the rats turn left or right, but also to climb ladders, sniff around garbage piles, and do things that rats normally dislike, such as jumping from great heights. Armies and corporations show keen interest in the robo-rats, hoping they could prove useful in many tasks and situations. For example, robo-rats could help detect survivors trapped under collapsed buildings, locate bombs and booby traps, and map underground tunnels and caves. Animal-welfare activists have voiced concern about the suffering such experiments inflict on the rats. Professor Sanjiv Talwar of the State University of New York, one of the leading robo-rat researchers, has dismissed these concerns, arguing that the rats actually enjoy the experiments. After all, explains Talwar, the rats ‘work for pleasure’ and when the electrodes stimulate the reward centre in their brain, ‘the rat feels Nirvana’. To the best of our understanding, the rat doesn’t feel that somebody else controls her, and she doesn’t feel that she is being coerced to do something against her will. When Professor Talwar presses the remote control, the rat wants to move to the left, which is why she moves to the left. When the professor presses another switch, the rat wants to climb a ladder, which is why she climbs the ladder. After all, the rat’s desires are nothing but a pattern of firing neurons. What does it matter whether the neurons are firing because they are stimulated by other neurons, or because they are stimulated by transplanted electrodes connected to Professor Talwar’s remote control? If you asked the rat about it, she might well have told you, ‘Sure I have free will! Look, I want to turn left – and I turn left. I want to climb a ladder – and I climb a ladder. Doesn’t that prove that I have free will?

Anytime I talk about my work informally, I inevitably encounter someone who wants to know why addicts become addicts. They use words like “will” and “choice,” and they end by saying, “Don’t you think there’s more to it than the brain?” They are skeptical of the rhetoric of addiction as disease, something akin to high blood pressure or diabetes, and I get that. What they’re really saying is that they may have partied in high school and college but look at them now. Look how strong-willed they are, how many good choices they’ve made. They want reassurances. They want to believe that they have been loved enough and have raised their children well enough that the things that I research will never, ever touch their own lives. I understand this impulse. I, too, have spent years creating my little moat of good deeds in an attempt to protect the castle of myself. I don’t want to be dismissed the way that Nana was once dismissed. I know that it’s easier to say Their kind does seem to have a taste for drugs, easier to write all addicts off as bad and weak-willed people, than it is to look closely at the nature of their suffering. I do it too, sometimes. I judge. I walk around with my chest puffed out, making sure hat everyone knows about my Harvard and Stanford degrees, as if those things encapsulate me, and when I do so, I give in to the same facile, lazy thinking that characterizes those who think of addicts as horrible people. It’s just that I’m standing on the other side of the moat. What I can say for certain is that there is no case study in the world that could capture the whole animal of my brother, that could show how smart and kind and generous he was, how much he wanted to get better, how much he wanted to live. Forget for a moment what he looked like on paper, and instead see him as he was in all of his glory, in all of his beauty. It’s true that for years before he died, I would look at his face and think, What a pity, what a waste. But the waste was my own, the waste was what I missed out on whenever I looked at him and saw just his addiction.

Gilbert had finally made up his mind that he was going to be a doctor. "It's a splendid profession," he said enthusiastically. "A fellow has to fight something all through life. . .didn't somebody once define man as a fighting animal?. . .and I want to fight disease and pain and ignorance. . .which are all members one of another. I want to do my share of honest, real work in the world, Anne. . . add a little to the sum of human knowledge that all the good men have been accumulating since it began. The folks who lived before me have done so much for me that I want to show my gratitude by doing something for the folks who will live after me. It seems to me that is the only way a fellow can get square with his obligations to the race." "I'd like to add some beauty to life," said Anne dreamily. "I don't exactly want to make people know more. . .though I know that is the noblest ambition. . .but I'd love to make them have a pleasanter time because of me. . .to have some little joy or happy thought that would never have existed if I hadn't been born." "I think you're fulfilling that ambition every day," said Gilbert admiringly. And he was right. Anne was one of the children of light by birthright. After she had passed through a life with a smile or a word thrown across it like a gleam of sunshine the owner of that life saw it, for the time being at least, as hopeful and lovely and of good report.

Usually, even a non-Christian knows something about the earth, the heavens, and the other elements of the world, about the motion and orbit of the stars and even their size and relative positions, about the predictable eclipses of the sun and moon, the cycles of the years and the seasons, about the kinds of animals, shrubs, stones, and so forth, and this knowledge he holds to as being certain from reason and experience. Now, it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn. The shame is not so much that an ignorant individual is derided, but that people outside the household of faith think our sacred writers held such opinions, and, to the great loss of those for whose salvation we toil, the writers of our Scripture are criticized and rejected as unlearned men. If they find a Christian mistaken in a field which they themselves know well and hear him maintaining his foolish opinions about our books, how are they going to believe those books in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven, when they think their pages are full of falsehoods on facts which they themselves have learnt from experience and the light of reason? Reckless and incompetent expounders of Holy Scripture bring untold trouble and sorrow on their wiser brethren when they are caught in one of their mischievous false opinions and are taken to task by those who are not bound by the authority of our sacred books. For then, to defend their utterly foolish and obviously untrue statements, they will try to call upon Holy Scripture for proof and even recite from memory many passages which they think support their position, although they understand neither what they say nor the things about which they make assertion [quoting 1 Tim 1:7].

The world has held great Heroes, As history-books have showed; But never a name to go down to fame Compared with that of Toad! The clever men at Oxford Know all that there is to be knowed. But they none of them know one half as much As intelligent Mr. Toad! The animals sat in the Ark and cried, Their tears in torrents flowed. Who was it said, 'There's land ahead?' Encouraging Mr. Toad! The army all saluted As they marched along the road. Was it the King? Or Kitchener? No. It was Mr. Toad. The Queen and her Ladies-in-waiting Sat at the window and sewed. She cried, 'Look! who's that handsome man?' They answered, 'Mr. Toad.' There was a great deal more of the same sort, but too dreadfully conceited to be written down. These are some of the milder verses.

Little girls are the nicest things that can happen to people. They are born with a bit of angel-shine about them, and though it wears thin sometimes, there is always enough left to lasso your heart—even when they are sitting in the mud, or crying temperamental tears, or parading up the street in Mother’s best clothes. A little girl can be sweeter (and badder) oftener than anyone else in the world. She can jitter around, and stomp, and make funny noises that frazzle your nerves, yet just when you open your mouth, she stands there demure with that special look in her eyes. A girl is Innocence playing in the mud, Beauty standing on its head, and Motherhood dragging a doll by the foot. God borrows from many creatures to make a little girl. He uses the song of a bird, the squeal of a pig, the stubbornness of a mule, the antics of a monkey, the spryness of a grasshopper, the curiosity of a cat, the speed of a gazelle, the slyness of a fox, the softness of a kitten, and to top it all off He adds the mysterious mind of a woman. A little girl likes new shoes, party dresses, small animals, first grade, noisemakers, the girl next door, dolls, make-believe, dancing lessons, ice cream, kitchens, coloring books, make-up, cans of water, going visiting, tea parties, and one boy. She doesn’t care so much for visitors, boys in general, large dogs, hand-me-downs, straight chairs, vegetables, snowsuits, or staying in the front yard. She is loudest when you are thinking, the prettiest when she has provoked you, the busiest at bedtime, the quietest when you want to show her off, and the most flirtatious when she absolutely must not get the best of you again. Who else can cause you more grief, joy, irritation, satisfaction, embarrassment, and genuine delight than this combination of Eve, Salome, and Florence Nightingale. She can muss up your home, your hair, and your dignity—spend your money, your time, and your patience—and just when your temper is ready to crack, her sunshine peeks through and you’ve lost again. Yes, she is a nerve-wracking nuisance, just a noisy bundle of mischief. But when your dreams tumble down and the world is a mess—when it seems you are pretty much of a fool after all—she can make you a king when she climbs on your knee and whispers, "I love you best of all!

No, it was a human thing. You should not insult the brutes by such a misuse of the word; they have not deserved it . . . It is like your paltry race--always lying, always claiming virtues which it hasn't got, always denying them to the higher animals, which alone posses them. No brute ever does a cruel thing--that is the monopoly of those with the Moral Sense. When a brute inflicts pain he does it innocently; it is not wrong; for him there is no such thing as wrong. And he does not inflict pain for the pleasure of inflicting it--only man does that. Inspired by that mongrel Morel Sense of his! A sense whose function is to distinguish between right and wrong, with liberty to choose which of them he will do. Now what advantage can he get out of that? He is always choosing, and in nine time out of ten he prefers the wrong. There shouldn't be any wrong; and without the Moral Sense there couldn't be any. And yet he is such an unreasoning creature that he is not able to perceive that the Moral Sense degrades him to the bottom layer of animated beings and is a shameful possession. Are you feeling better? Let me show you something.

Man, naturally, should be a vegetarian because the whole body is made for vegetarian food. Even scientists concede to the fact that the whole structure of the human body shows that man should not be a nonvegetarian. Man comes from the monkeys and monkeys are vegetarians – absolute vegetarians. If Darwin is correct, then man should be a vegetarian. Now, there are ways to judge whether a certain species of animal is vegetarian or nonvegetarian: it depends on the length of the intestine. Nonvegetarian animals have a very small intestine. Tigers and lions have a very small intestine because meat is already a digested food. It does not need a long intestine to digest it. The work of digestion has been done by the animal and now you are eating the animal’s meat. It is already digested; a long intestine is not needed. Man has one of the longest intestines – that means man is a vegetarian. A long digestion is needed and there will be much excreta which has to be thrown out.

But if it so happens ... a work ... under pain of otherwise becoming shameful or false, requires fantasy ... [and that] certain limbs or elements of a figure are altered by borrowing from other species, for example transforming into a dolphin the hinder end of a griffon or a stag ... these alterations will be excellent and the substitution, however unreal it may seem, deserves to be declared a fine invention in the genre of the monstrous. When a painter introduces into this kind of work of art chimerae and other imaginary beings in order to divert and entertain the senses and also to captivate the eyes of mortals who long to see unclassified and impossible things, he shows himself more respectful of reason than if he produced the usual figures of men or of animals.

A prominent citizen in a small city State, such as Athens or Florence, could without difficulty feel himself important. The earth was the center of the Universe, man was the purpose of creation, his own city showed man at his best, and he himself was among the best of his own city. In such circumstances Æschylus or Dante could take his own joys or sorrows seriously. He could feel that the emotions of the individual matter, and that tragic occurrences deserve to be celebrated in immortal verse. But the modern man, when misfortune assails him, is conscious of himself as a unit in a statistical total; the past and the future stretch before him in a dreary procession of trivial defeats. Man himself appears as a somewhat ridiculous strutting animal, shouting and fussing during a brief interlude between infinite silences.

It's a simple choice! We can all be good boys and wear our letter sweaters around and get our little degrees and find some nice girl to settle, you know, down with... Take up what a friend of ours calls the hearty challenges of lawn care... Or we can blaze! Become legends in our own time, strike fear in the hearts of mediocre talent everywhere! We can scald dogs, put records out of reach! Make the stands gasp as we blow into an unearthly kick from three hundred yards out! We can become God's own messengers delivering the dreaded scrolls! We can race satan himslef till he wheezes fiery cinders down the back straight away... They'll speak our names in hushed tones, 'those guys are animals' they'll say! We can lay it on the line, bust a guy, show them a clean pair of heels. We can sprint the turn on a spring breeze and feel the winter leave our feet! We can, by god, let out demons loose and just wail on!

say that people are “humane” is to say that they are kind; to say that they are “beastly,” “brutal,” or simply that they behave “like animals” is to suggest that they are cruel and nasty. We rarely stop to consider that the animal who kills with the least reason to do so is the human animal. We think of lions and wolves as savage because they kill; but they must kill, or starve. Humans kill other animals for sport, to satisfy their curiosity, to beautify their bodies, and to please their palates. Human beings also kill members of their own species for greed or power. Moreover, human beings are not content with mere killing. Throughout history they have shown a tendency to torment and torture both their fellow human beings and their fellow animals before putting them to death. No other animal shows much interest in doing this. While

In one hallway, the floor gleaming parquet and the ceiling festooned with golden cherubs, there was a boy in a grumpy cat mask and biker boots, not involved in any sexual activity, legs crossed and leaning against the wall. As a bevy of faeries passed the boy, giggling and groping, the boy scooted away. Alec remembered being younger, and how overwhelming large groups of people had seemed. He came over and leaned against the wall beside the boy. He saw the boy texting, PARTIES WERE INVENTED TO ANNOY ME. THEY FEATURE MY LEAST FAVORITE THING: PEOPLE, ALL INTENT ON MY LEAST FAVORITE ACTIVITY: SOCIAL INTERACTION. “I don’t really like parties either,” Alec said sympathetically. “No hablo italiano,” the boy mumbled without looking up. “Er,” said Alec. “This conversation is happening in English.” “No hablo ingles,” he said without missing a beat. “Oh, come on. Really?” “Worth a shot,” said the boy. Alec considered going away. The boy wrote another text to a contact he had saved as RF. Alec could not help but notice that the conversation was entirely one-sided, the boy sending text after text with no response. The last text read VENICE SMELLS LIKE A TOILET. AS A NEW YORKER, I DO NOT SAY THIS LIGHTLY. The weird coincidence emboldened Alec to try again. “I get shy when there are strangers too,” Alec told the kid. “I’m not shy,” the boy sneered. “I just hate everyone around me and everything that is happening.” “Well.” Alec shrugged. “Those feel like similar things sometimes.” The boy lifted his curly head, pushing the grumpy cat mask off his face, and froze. Alec froze too, at the twin shock of fangs and familiarity. This was a vampire, and Alec knew him. “Raphael?” he asked. “Raphael Santiago?” He wondered what the second-in-command of the New York clan was doing here. Downworlders might be flooding in from all over the world, but Raphael had never struck Alec as a party animal. Of course, he was not exactly coming off as a party animal now. “Oh no, it’s you,” said Raphael. “The twelve-year-old idiot.” Alec was not keen on vampires. They were, after all, people who had died. Alec had seen too much death to want reminders of it. He understood that they were immortal, but there was no need to show off about it. “We just fought a war together. I was with you in the graveyard when Simon came back as a vampire. You’ve seen me multiple times since I was twelve.” “The thought of you at twelve haunts me,” Raphael said darkly. “Okay,” Alec said, humoring him. “So have you seen a guy called Mori Shu anywhere around here?” “I am trying not to make eye contact with anyone here,” said Raphael. “And I’m not a snitch for Shadowhunters. Or a fan of talking to people, of any kind, in any place.” Alec rolled his eyes.

As the native drum kept rhythm with the nighttime symphony of the African bush, the cry of a hyrax (a small, furry animal that sounded a lot scarier than it looked) pierced the night. A hyena howled. A warthog ran through our camp. What was he running from? Sitting in front of my tent, I tried to figure everything out. I wouldn’t have called what I did prayer but maybe wonder.    Night after night, I’d listened to the rush of a river or watched my own personal light show as lightning spider-webbed across the heavens, danced in the distance, and serenaded me with a muffled growl. Until a crash—so loud it seemed to break the sky—caused me to twitch as a shiver ran up my spine.    “You know how it is when you feel someone staring at you from across the room?” I said to Truth. “You turn to meet the gaze. It was like that, but I saw no one. I just felt a comforting presence as we sat together in silence.”    “You think it was God?” she asked.    “Yeah, but I called him Fred. Not so overwhelming, more personal.” 

Nevertheless, the potential and actual importance of fantastic literature lies in such psychic links: what appears to be the result of an overweening imagination, boldly and arbitrarily defying the laws of time, space and ordered causality, is closely connected with, and structured by, the categories of the subconscious, the inner impulses of man's nature. At first glance the scope of fantastic literature, free as it is from the restrictions of natural law, appears to be unlimited. A closer look, however, will show that a few dominant themes and motifs constantly recur: deals with the Devil; returns from the grave for revenge or atonement; invisible creatures; vampires; werewolves; golems; animated puppets or automatons; witchcraft and sorcery; human organs operating as separate entities, and so on. Fantastic literature is a kind of fiction that always leads us back to ourselves, however exotic the presentation; and the objects and events, however bizarre they seem, are simply externalizations of inner psychic states. This may often be mere mummery, but on occasion it seems to touch the heart in its inmost depths and become great literature.

Disobedience, in the eyes of anyone who has read history, is man's original virtue. It is through disobedience that progress has been made, through disobedience and through rebellion. Sometimes the poor are praised for being thrifty. But to recommend thrift to the poor is both grotesque and insulting. It is like advising a man who is starving to eat less. For a town and country laborer to practice thrift would be absolutely immoral. Man should not be ready to show that he can live like a badly fed animal. He should decline to live like that, and should either steal or go on the rates, which is considered by many to be a form of stealing. As for begging, it is safer to beg than to take, but it is finer to take than to beg. No: a poor man who is ungrateful, unthrifty, discontented and rebellious, is probably a real personality, and has much to him. He is at any rate a healthy protest. As for the virtuous poor, one can pity them, of course, but one cannot possibly admire them. They have made private terms with the enemy, and sold their birthright for very bad pottage.

To walk attentively through a forest, even a damaged one, is to be caught by the abundance of life: ancient and new; underfoot and reaching into the light. But how does one tell the life of the forest? We might begin by looking for drama and adventure beyond the activities of humans. Yet we are not used to reading stories without human heroes. This is the puzzle that informs this section of the book. Can I show landscape as the protagonist of an adventure in which humans are only one kind of participant? Over the past few decades many kinds of scholars have shown that allowing only human protagonists into our stories is not just ordinary human bias. It is a cultural agenda tied to dreams of progress through modernization. There are other ways of making worlds. Anthropologists have become interested, for example, in how substance hunters recognize other living beings as persons, that is protagonists of stories. Indeed, how could it be otherwise? Yet expectations of progress block this insight. Talking animals are for children and primitives. Their voices silent, we imagine wellbeing without them. We trample over them for our advancement. We forget that collaborative survival requires cross-species coordinations. To enlarge what is possible we need other kinds of stories, including adventures of landscapes.

Similar ecological disasters occurred on almost every one of the thousands of islands that pepper the Atlantic Ocean, Indian Ocean, Arctic Ocean and Mediterranean Sea. Archaeologists have discovered on even the tiniest islands evidence of the existence of birds, insects and snails that lived there for countless generations, only to vanish when the first human farmers arrived. None but a few extremely remote islands escaped man’s notice until the modern age, and these islands kept their fauna intact. The Galapagos Islands, to give one famous example, remained uninhabited by humans until the nineteenth century, thus preserving their unique menagerie, including their giant tortoises, which, like the ancient diprotodons, show no fear of humans. The First Wave Extinction, which accompanied the spread of the foragers, was followed by the Second Wave Extinction, which accompanied the spread of the farmers, and gives us an important perspective on the Third Wave Extinction, which industrial activity is causing today. Don’t believe tree-huggers who claim that our ancestors lived in harmony with nature. Long before the Industrial Revolution, Homo sapiens held the record among all organisms for driving the most plant and animal species to their extinctions. We have the dubious distinction of being the deadliest species in the annals of biology. Perhaps if more people were aware of the First Wave and Second Wave extinctions, they’d be less nonchalant about the Third Wave they are part of. If we knew how many species we’ve already eradicated, we might be more motivated to protect those that still survive. This is especially relevant to the large animals of the oceans.

Another unary photograph is the pornographic photograph (I am not saying the erotic photograph: the erotic is a pornographic that has been disturbed, fissured). Nothing more homogeneous than a pornographic photograph. It is always a naive photograph, without intention and without calculation. Like a shop window which shows only one illuminated piece of jewelry, it is completely constituted by the presentation of only one thing: sex: no secondary, untimely object ever manages to half conceal, delay, or distract... A proof a contrario: Mapplethorpe shifts his close-ups of genitalia from the pornographic to the erotic by photographing the fabric of underwear at very close range: the photograph is no longer unary, since I am interested in the texture of the material. The presence (the dynamics) of this blind field is, I believe, what distinguishes the erotic photograph from the pornographic photograph. Pornography ordinarily represents the sexual organs, making them into a motionless object (a fetish), flattered like an idol that does not leave its niche; for me, there is no punctum in the pornographic image; at most it amuses me (and even then, boredom follows quickly). The erotic photograph, on the contrary (and this is its very condition), does not make the sexual organs into a central object; it may very well not show them at all; it takes the spectator outside its frame, and it is there that I animate this photograph and that it animates me.

Like That" Love me like a wrong turn on a bad road late at night, with no moon and no town anywhere and a large hungry animal moving heavily through the brush in the ditch. Love me with a blindfold over your eyes and the sound of rusty water blurting from the faucet in the kitchen, leaking down through the floorboards to hot cement. Do it without asking, without wondering or thinking anything, while the machinery’s shut down and the watchman’s slumped asleep before his small TV showing the empty garage, the deserted hallways, while the thieves slice through the fence with steel clippers. Love me when you can’t find a decent restaurant open anywhere, when you’re alone in a glaring diner with two nuns arguing in the back booth, when your eggs are greasy and your hash browns underdone. Snick the buttons off the front of my dress and toss them one by one into the pond where carp lurk just beneath the surface, their cold fins waving. Love me on the hood of a truck no one’s driven in years, sunk to its fenders in weeds and dead sunflowers; and in the lilies, your mouth on my white throat, while turtles drag their bellies through slick mud, through the footprints of coots and ducks. Do it when no one’s looking, when the riots begin and the planes open up, when the bus leaps the curb and the driver hits the brakes and the pedal sinks to the floor, while someone hurls a plate against the wall and picks up another, love me like a freezing shot of vodka, like pure agave, love me when you’re lonely, when we’re both too tired to speak, when you don’t believe in anything, listen, there isn’t anything, it doesn’t matter; lie down with me and close your eyes, the road curves here, I’m cranking up the radio and we’re going, we won’t turn back as long as you love me, as long as you keep on doing it exactly like that.

It seemed to me that there was nothing new to be discovered ever again. Our society was utterly, ruinously derivative...we were the first human beings who would never see anything for the first time. We stare at the wonders of the world, dull-eyed, underwhelmed. Mona Lisa, the Pyramids, the Empire State Building. Jungle animals on attack, ancient icebergs collapsing, volcanoes erupting. I can't recall a single amazing thing I have seen firsthand that I didn't immediately reference to a movie or a TV show. A fucking commercial. You know the awful singsong of the blasé: Seeeen it. I've literally seen it all, and the worst thing, the thing that makes me want to blow my brains out, is: The secondhand experience is always better. The image is crispier, the view is keener, the camera angle and the soundtrack manipulate my emotions in a way reality can't. I don't know that we are actually human at this point, those of us who are like most of us, who grew up with TV and movies and now the Internet. If we are betrayed, we know the words to say; when a loved one dies, we know the words to say. If we want to play the stud or the smart-ass or the fool, we know the words to say. We are all working from the same dog-eared script.

In the Land under the Hill, in the Time Before … Once upon a time, there was a beautiful lady of the Seelie Court who lost her heart to the son of an angel. Once upon a time, there were two boys come to the land of Faerie, brothers noble and bold. One brother caught a glimpse of the fair lady and, thunderstruck by her beauty, pledged himself to her. Pledged himself to stay. This was the boy Andrew. His brother, the boy Arthur, would not leave his side. And so the boys stayed beneath the hill, and Andrew loved the lady, and Arthur despised her. And so the lady kept her boy close to her side, kept this beautiful creature who swore his fealty to her, and when her sister lay claim to the other, the lady let him be taken away, for he was nothing. She gave Andrew a silver chain to wear around his neck, a token of her love, and she taught him the ways of the Fair Folk. She danced with him in revels beneath starry skies. She fed him moonshine and showed him how to give way to the wild. Some nights they heard Arthur’s screams, and she told him it was an animal in pain, and pain was in an animal’s nature. She did not lie, for she could not lie. Humans are animals. Pain is their nature. For seven years they lived in joy. She owned his heart, and he hers, and somewhere, beyond, Arthur screamed and screamed. Andrew didn’t know; the lady didn’t care; and so they were happy. Until the day one brother discovered the truth of the other. The lady thought her lover would go mad with the grief of it and the guilt. And so, because she loved the boy, she wove him a story of deceitful truths, the story he would want to believe. That he had been ensorcelled to love her; that he had never betrayed his brother; that he was only a slave; that these seven years of love had been a lie. The lady set the useless brother free and allowed him to believe he had freed himself. The lady subjected herself to the useless brother’s attack and allowed him to believe he had killed her. The lady let her lover renounce her and run away. And the lady beheld the secret fruits of their union and kissed them and tried to love them. But they were only a piece of her boy. She wanted all of him or none of him. As she had given him his story, she gave him his children. She had nothing left to live for, then, and so lived no longer. This is the story she left behind, the story her lover will never know; this is the story her daughter will never know. This is how a faerie loves: with her whole body and soul. This is how a faerie loves: with destruction. I love you, she told him, night after night, for seven years. Faeries cannot lie, and he knew that. I love you, he told her, night after night, for seven years. Humans can lie, and so she let him believe he lied to her, and she let his brother and his children believe it, and she died hoping they would believe it forever. This is how a faerie loves: with a gift.

Oh, I’m sorry!” he said. “I just fell out of the sky. I constructed a helicopter in midair, burst into flames halfway down, crash-landed and barely survived. But by all means – let’s talk about your dining table!” He snatched up a half-melted goblet. “Who puts a dining table on the beach where innocent demigods can crash into it? Who does that?” The girl clenched her fists. Leo was pretty sure she was going to march down the crater and punch him in the face. Instead she looked up at the sky. “REALLY?” she screamed at the empty blue. “You want to make my curse even worse? Zeus! Hephaestus! Hermes! Have you no shame?” “Uh …” Leo noticed that she’d just picked three gods to blame, and one of them was his dad. He figured that wasn’t a good sign. “I doubt they’re listening. You know, the whole split-personality thing—” “Show yourself!” the girl yelled at the sky, completely ignoring Leo. “It’s not bad enough I am exiled? It’s not bad enough you take away the few good heroes I’m allowed to meet? You think it’s funny to send me this—this charbroiled runt of a boy to ruin my tranquillity? This is NOT FUNNY! Take him back!” “Hey, Sunshine,” Leo said. “I’m right here, you know.” She growled like a cornered animal. “Do not call me Sunshine! Get out of that hole and come with me now so I can get you off my island!” “Well, since you asked so nicely …” Leo didn’t know what the crazy girl was so worked up about, but he didn’t really care. If she could help him leave this island, that was totally fine by him. He clutched his charred sphere and climbed out of the crater. When he reached the top, the girl was already marching down the shoreline. He jogged to catch up. She gestured in disgust at the burning wreckage. “This was a pristine beach! Look at it now.” “Yeah, my bad,” Leo muttered. “I should’ve crashed on one of the other islands. Oh, wait – there aren’t any!” She snarled and kept walking along the edge of the water.

Ultimately, the roast turkey must be regarded as a monument to Boomer's love. Look at it now, plump and glossy, floating across Idaho as if it were a mammoth, mutated seed pod. Hear how it backfires as it passes the silver mines, perhaps in tribute to the origin of the knives and forks of splendid sterling that a roast turkey and a roast turkey alone possesses the charisma to draw forth into festivity from dark cupboards. See how it glides through the potato fields, familiarly at home among potatoes but with an air of expectation, as if waiting for the flood of gravy. The roast turkey carries with it, in its chubby hold, a sizable portion of our primitive and pagan luggage. Primitive and pagan? Us? We of the laser, we of the microchip, we of the Union Theological Seminary and Time magazine? Of course. At least twice a year, do not millions upon millions of us cybernetic Christians and fax machine Jews participate in a ritual, a highly stylized ceremony that takes place around a large dead bird? And is not this animal sacrificed, as in days of yore, to catch the attention of a divine spirit, to show gratitude for blessings bestowed, and to petition for blessings coveted? The turkey, slain, slowly cooked over our gas or electric fires, is the central figure at our holy feast. It is the totem animal that brings our tribe together. And because it is an awkward, intractable creature, the serving of it establishes and reinforces the tribal hierarchy. There are but two legs, two wings, a certain amount of white meat, a given quantity of dark. Who gets which piece; who, in fact, slices the bird and distributes its limbs and organs, underscores quite emphatically the rank of each member in the gathering. Consider that the legs of this bird are called 'drumsticks,' after the ritual objects employed to extract the music from the most aboriginal and sacred of instruments. Our ancestors, kept their drums in public, but the sticks, being more actively magical, usually were stored in places known only to the shaman, the medicine man, the high priest, of the Wise Old Woman. The wing of the fowl gives symbolic flight to the soul, but with the drumstick is evoked the best of the pulse of the heart of the universe. Few of us nowadays participate in the actual hunting and killing of the turkey, but almost all of us watch, frequently with deep emotion, the reenactment of those events. We watch it on TV sets immediately before the communal meal. For what are footballs if not metaphorical turkeys, flying up and down a meadow? And what is a touchdown if not a kill, achieved by one or the other of two opposing tribes? To our applause, great young hungers from Alabama or Notre Dame slay the bird. Then, the Wise Old Woman, in the guise of Grandma, calls us to the table, where we, pretending to be no longer primitive, systematically rip the bird asunder. Was Boomer Petaway aware of the totemic implications when, to impress his beloved, he fabricated an outsize Thanksgiving centerpiece? No, not consciously. If and when the last veil dropped, he might comprehend what he had wrought. For the present, however, he was as ignorant as Can o' Beans, Spoon, and Dirty Sock were, before Painted Stick and Conch Shell drew their attention to similar affairs. Nevertheless, it was Boomer who piloted the gobble-stilled butterball across Idaho, who negotiated it through the natural carving knives of the Sawtooth Mountains, who once or twice parked it in wilderness rest stops, causing adjacent flora to assume the appearance of parsley.

Environmental influences also affect dopamine. From animal studies, we know that social stimulation is necessary for the growth of the nerve endings that release dopamine and for the growth of receptors that dopamine needs to bind to in order to do its work. In four-month-old monkeys, major alterations of dopamine and other neurotransmitter systems were found after only six days of separation from their mothers. “In these experiments,” writes Steven Dubovsky, Professor of Psychiatry and Medicine at the University of Colorado, “loss of an important attachment appears to lead to less of an important neurotransmitter in the brain. Once these circuits stop functioning normally, it becomes more and more difficult to activate the mind.” A neuroscientific study published in 1998 showed that adult rats whose mothers had given them more licking, grooming and other physical-emotional contact during infancy had more efficient brain circuitry for reducing anxiety, as well as more receptors on nerve cells for the brain’s own natural tranquilizing chemicals. In other words, early interactions with the mother shaped the adult rat’s neurophysiological capacity to respond to stress. In another study, newborn animals reared in isolation had reduced dopamine activity in their prefrontal cortex — but not in other areas of the brain. That is, emotional stress particularly affects the chemistry of the prefrontal cortex, the center for selective attention, motivation and self-regulation. Given the relative complexity of human emotional interactions, the influence of the infant-parent relationship on human neurochemistry is bound to be even stronger. In the human infant, the growth of dopamine-rich nerve terminals and the development of dopamine receptors is stimulated by chemicals released in the brain during the experience of joy, the ecstatic joy that comes from the perfectly attuned mother-child mutual gaze interaction. Happy interactions between mother and infant generate motivation and arousal by activating cells in the midbrain that release endorphins, thereby inducing in the infant a joyful, exhilarated state. They also trigger the release of dopamine. Both endorphins and dopamine promote the development of new connections in the prefrontal cortex. Dopamine released from the midbrain also triggers the growth of nerve cells and blood vessels in the right prefrontal cortex and promotes the growth of dopamine receptors. A relative scarcity of such receptors and blood supply is thought to be one of the major physiological dimensions of ADD. The letters ADD may equally well stand for Attunement Deficit Disorder.

Many things in this period have been hard to bear, or hard to take seriously. My own profession went into a protracted swoon during the Reagan-Bush-Thatcher decade, and shows scant sign of recovering a critical faculty—or indeed any faculty whatever, unless it is one of induced enthusiasm for a plausible consensus President. (We shall see whether it counts as progress for the same parrots to learn a new word.) And my own cohort, the left, shared in the general dispiriting move towards apolitical, atonal postmodernism. Regarding something magnificent, like the long-overdue and still endangered South African revolution (a jagged fit in the supposedly smooth pattern of axiomatic progress), one could see that Ariadne’s thread had a robust reddish tinge, and that potential citizens had not all deconstructed themselves into Xhosa, Zulu, Cape Coloured or ‘Eurocentric’; had in other words resisted the sectarian lesson that the masters of apartheid tried to teach them. Elsewhere, though, it seemed all at once as if competitive solipsism was the signifier of the ‘radical’; a stress on the salience not even of the individual, but of the trait, and from that atomization into the lump of the category. Surely one thing to be learned from the lapsed totalitarian system was the unwholesome relationship between the cult of the masses and the adoration of the supreme personality. Yet introspective voyaging seemed to coexist with dull group-think wherever one peered about among the formerly ‘committed’. Traditionally then, or tediously as some will think, I saw no reason to discard the Orwellian standard in considering modern literature. While a sort of etiolation, tricked out as playfulness, had its way among the non-judgemental, much good work was still done by those who weighed words as if they meant what they said. Some authors, indeed, stood by their works as if they had composed them in solitude and out of conviction. Of these, an encouraging number spoke for the ironic against the literal mind; for the generously interpreted interest of all against the renewal of what Orwell termed the ‘smelly little orthodoxies’—tribe and Faith, monotheist and polytheist, being most conspicuous among these new/old disfigurements. In the course of making a film about the decaffeinated hedonism of modern Los Angeles, I visited the house where Thomas Mann, in another time of torment, wrote Dr Faustus. My German friends were filling the streets of Munich and Berlin to combat the recrudescence of the same old shit as I read: This old, folkish layer survives in us all, and to speak as I really think, I do. not consider religion the most adequate means of keeping it under lock and key. For that, literature alone avails, humanistic science, the ideal of the free and beautiful human being. [italics mine] The path to this concept of enlightenment is not to be found in the pursuit of self-pity, or of self-love. Of course to be merely a political animal is to miss Mann’s point; while, as ever, to be an apolitical animal is to leave fellow-citizens at the mercy of Ideolo’. For the sake of argument, then, one must never let a euphemism or a false consolation pass uncontested. The truth seldom lies, but when it does lie it lies somewhere in between.

During my first few months of Facebooking, I discovered that my page had fostered a collective nostalgia for specific cultural icons. These started, unsurprisingly, within the realm of science fiction and fantasy. They commonly included a pointy-eared Vulcan from a certain groundbreaking 1960s television show. Just as often, though, I found myself sharing images of a diminutive, ancient, green and disarmingly wise Jedi Master who speaks in flip-side down English. Or, if feeling more sinister, I’d post pictures of his black-cloaked, dark-sided, heavy-breathing nemesis. As an aside, I initially received from Star Trek fans considerable “push-back,” or at least many raised Spock brows, when I began sharing images of Yoda and Darth Vader. To the purists, this bordered on sacrilege.. But as I like to remind fans, I was the only actor to work within both franchises, having also voiced the part of Lok Durd from the animated show Star Wars: The Clone Wars. It was the virality of these early posts, shared by thousands of fans without any prodding from me, that got me thinking. Why do we love Spock, Yoda and Darth Vader so much? And what is it about characters like these that causes fans to click “like” and “share” so readily? One thing was clear: Cultural icons help people define who they are today because they shaped who they were as children. We all “like” Yoda because we all loved The Empire Strikes Back, probably watched it many times, and can recite our favorite lines. Indeed, we all can quote Yoda, and we all have tried out our best impression of him. When someone posts a meme of Yoda, many immediately share it, not just because they think it is funny (though it usually is — it’s hard to go wrong with the Master), but because it says something about the sharer. It’s shorthand for saying, “This little guy made a huge impact on me, not sure what it is, but for certain a huge impact. Did it make one on you, too? I’m clicking ‘share’ to affirm something you may not know about me. I ‘like’ Yoda.” And isn’t that what sharing on Facebook is all about? It’s not simply that the sharer wants you to snortle or “LOL” as it were. That’s part of it, but not the core. At its core is a statement about one’s belief system, one that includes the wisdom of Yoda. Other eminently shareable icons included beloved Tolkien characters, particularly Gandalf (as played by the inimitable Sir Ian McKellan). Gandalf, like Yoda, is somehow always above reproach and unfailingly epic. Like Yoda, Gandalf has his darker counterpart. Gollum is a fan favorite because he is a fallen figure who could reform with the right guidance. It doesn’t hurt that his every meme is invariably read in his distinctive, blood-curdling rasp. Then there’s also Batman, who seems to have survived both Adam West and Christian Bale, but whose questionable relationship to the Boy Wonder left plenty of room for hilarious homoerotic undertones. But seriously, there is something about the brooding, misunderstood and “chaotic-good” nature of this superhero that touches all of our hearts.

Every generation of children instinctively nests itself in nature, no matter matter how tiny a scrap of it they can grasp. In a tale of one city child, the poet Audre Lord remembers picking tufts of grass which crept up through the paving stones in New York City and giving them as bouquets to her mother. It is a tale of two necessities. The grass must grow, no matter the concrete suppressing it. The child must find her way to the green, no matter the edifice which would crush it. "The Maori word for placenta is the same word for land, so at birth the placenta is buried, put back in the mothering earth. A Hindu baby may receive the sun-showing rite surya-darsana when, with conch shells ringing to the skies, the child is introduced to the sun. A newborn child of the Tonga people 'meets' the moon, dipped in the ocean of Kosi Bay in KwaZulu-Natal. Among some of the tribes of India, the qualities of different aspects of nature are invoked to bless the child, so he or she may have the characteristics of earth, sky and wind, of birds and animals, right down to the earthworm. Nothing is unbelonging to the child. "'My oldest memories have the flavor of earth,' wrote Frederico García Lorca. In the traditions of the Australian deserts, even from its time in the womb, the baby is catscradled in kinship with the world. Born into a sandy hollow, it is cleaned with sand and 'smoked' by fire, and everything -- insects, birds, plants, and animals -- is named to the child, who is told not only what everything is called but also the relationship between the child and each creature. Story and song weave the child into the subtle world of the Dreaming, the nested knowledge of how the child belongs. "The threads which tie the child to the land include its conception site and the significant places of the Dreaming inherited through its parents. Introduced to creatures and land features as to relations, the child is folded into the land, wrapped into country, and the stories press on the child's mind like the making of felt -- soft and often -- storytelling until the feeling of the story of the country is impressed into the landscape of the child's mind. "That the juggernaut of ants belongs to a child, belligerently following its own trail. That the twitch of an animal's tail is part of a child's own tale or storyline, once and now again. That on the papery bark of a tree may be written the songline of a child's name. That the prickles of a thornbush may have dynamic relevance to conscience. That a damp hollow by the riverbank is not an occasional place to visit but a permanent part of who you are. This is the beginning of belonging, the beginning of love. "In the art and myth of Indigenous Australia, the Ancestors seeded the country with its children, so the shimmering, pouring, circling, wheeling, spinning land is lit up with them, cartwheeling into life.... "The human heart's love for nature cannot ultimately be concreted over. Like Audre Lord's tufts of grass, will crack apart paving stones to grasp the sun. Children know they are made of the same stuff as the grass, as Walt Whitman describes nature creating the child who becomes what he sees: There was a child went forth every day And the first object he look'd upon, that object he became... The early lilacs became part of this child... And the song of the phoebe-bird... In Australia, people may talk of the child's conception site as the origin of their selfhood and their picture of themselves. As Whitman wrote of the child becoming aspects of the land, so in Northern Queensland a Kunjen elder describes the conception site as 'the home place for your image.' Land can make someone who they are, giving them fragments of themselves.