“The first question we must address deals with optimism, the possibility of achieving our goal. Are we in a position where we can actually hope to effect change? Assuming we become convinced that there are reasons for optimism, we move to the next question. Are we cetain that we want change? The stories about EHMs, jackals, and suffering around the globe strike raw nerves, but now we demand absolute proof that our grievances justify the efforts change will demand. Third: Is there a unifying principle that will validate our efforts? We look to ascertain that we are not merely seeking to impose our moral, religious, or philosophical values on others but instead are intent on creating something of true and lasting universal benefit. And finally: What can we each do? You and I personally need to evaluate our talents and passions. What are our individual options and desires? How do they fit into the bigger picture?”

“Our way–the Western Way–has always been a "work in progress." Questions of life and death, good and evil, justice and tragedy–these are never definitively settled, but must be addressed again and again as personal and public worlds shift and change. We hold our morals to be absolutes, but the context of our actions and decisions is forever changing. We are not relativists because we seek to re-evaluate again and again our most crucial moral positions.”

“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.”

“There are times in our lives when we have to realize our past is precisely what it is, and we cannot change it. But we can change the story we tell ourselves about it, and by doing that, we can change the future.”

“Our destiny changes with our thought; we shall become what we wish to become, do what we wish to do, when our habitual thought corresponds with our desires”

“What is our human dilemma? That the nature of life is problematic. Problems are not an exception; they are the norm. The world offers recurring and seemingly endless conundrums for us to deal with. We cannot stop problems, but we can end our suffering, and we can achieve true, lasting happiness by understanding the nature of our mind and changing the way we approach our emotional struggles.”