“Humans — who enslave, castrate, experiment on, and fillet other animals — have had an understandable penchant for pretending animals do not feel pain. A sharp distinction between humans and 'animals' is essential if we are to bend them to our will, make them work for us, wear them, eat them — without any disquieting tinges of guilt or regret. It is unseemly of us, who often behave so unfeelingly toward other animals, to contend that only humans can suffer. The behavior of other animals renders such pretensions specious. They are just too much like us.”

“What is the bottom line for the animal/human hierarchy? I think it is at the animate/inanimate line, and Carol Adams and others are close to it: we eat them. This is what humans want from animals and largely why and how they are most harmed. We make them dead so we can live. We make our bodies out of their bodies. Their inanimate becomes our animate. We justify it as necessary, but it is not. We do it because we want to, we enjoy it, and we can. We say they eat each other, too, which they do. But this does not exonerate us; it only makes us animal rather than human, the distinguishing methodology abandoned when its conclusions are inconvenient or unpleasant. The place to look for this bottom line is the farm, the stockyard, the slaughterhouse. I have yet to see one run by a nonhuman animal.”

“This is my manifesto. My attempt to nudge people toward something, or back toward something. Toward what? An understanding that most of us already have on a deeper level. That a world exists outside of us. A world that reminds us that we are animals, too, animals who have evolved along with other animals on this earth. Thinking, planning, scheming, talking, writing animals, but animals nonetheless.”

“We must fight against the spirit of unconscious cruelty with which we treat the animals. Animals suffer as much as we do. True humanity does not allow us to impose such sufferings on them. It is our duty to make the whole world recognize it. Until we extend our circle of compassion to all living things, humanity will not find peace.”

“We talk of humans behaving indistinguishably from animals; this view is an insult to animals, as they would not treat other creatures of their own kind the way we at times behave towards each other.”

“But why must the system go to such lengths to block our empathy? Why all the psychological acrobatics? The answer is simple: because we care about animals, and we don't want them to suffer. And because we eat them. Our values and behaviors are incongruent, and this incongruence causes us a certain degree of moral discomfort. In order to alleviate this discomfort, we have three choices: we can change our values to match our behaviors, we can change our behaviors to match our values, or we can change our perception of our behaviors so that they appear to match our values. It is around this third option that our schema of meat is shaped. As long as we neither value unnecessary animal suffering nor stop eating animals, our schema will distort our perceptions of animals and the meat we eat, so that we feel comfortable enough to consume them. And the system that constructs our schema of meat equips us with the means by which to do this.”