If all consciousness is subject to essential laws in a manner similar to that in which spatial reality is subject to mathematical laws, then these essential laws will be of most fertile significance in investigating facts of the conscious life of human and brute animals.

It just is nothing foreign to consciousness at all that could present itself to consciousness through the mediation of phenomena different from the liking itself; to like is intrinsically to be conscious.

At the lowest cognitive level, they are processes of experiencing, or, to speak more generally, processes of intuiting that grasp the object in the original.

We would be in a nasty position indeed if empirical science were the only kind of science possible.

To every object there correspond an ideally closed system of truths that are true of it and, on the other hand, an ideal system of possible cognitive processes by virtue of which the object and the truths about it would be given to any cognitive subject.

In all the areas within which the spiritual life of humanity is at work, the historical epoch wherein fate has placed us is an epoch of stupendous happenings.

Within this widest concept of object, and specifically within the concept of individual object, Objects and phenomena stand in contrast with each other.

The ideal of a pure phenomenology will be perfected only by answering this question; pure phenomenology is to be separated sharply from psychology at large and, specifically, from the descriptive psychology of the phenomena of consciousness.

What is thematically posited is only what is given, by pure reflection, with all its immanent essential moments absolutely as it is given to pure reflection.

In a few decades of reconstruction, even the mathematical natural sciences, the ancient archetypes of theoretical perfection, have changed habit completely!

Without troublesome work, no one can have any concrete, full idea of what pure mathematical research is like or of the profusion of insights that can be obtained from it.

Psychologically experienced consciousness is therefore no longer pure consciousness; construed Objectively in this way, consciousness itself becomes something transcendent, becomes an event in that spatial world which appears, by virtue of consciousness, to be transcendent.

Pure phenomenology claims to be the science of pure phenomena. This concept of the phenomenon, which was developed under various names as early as the eighteenth century without being clarified, is what we shall have to deal with first of all.

Natural objects, for example, must be experienced before any theorizing about them can occur.

To begin with, we put the proposition: pure phenomenology is the science of pure consciousness.

The actuality of all of material Nature is therefore kept out of action and that of all corporeality along with it, including the actuality of my body, the body of the cognizing subject.

Experience by itself is not science.

Philosophers, as things now stand, are all too fond of offering criticism from on high instead of studying and understanding things from within.

Something similar is still true of the courses followed by manifold intuitions which together make up the unity of one continuous consciousness of one and the same object.

If all consciousness is subject to essential laws in a manner similar to that in which spatial reality is subject to mathematical laws, then these essential laws will be of most fertile significance in investigating facts of the conscious life of human and brute animals.

Man has done a lot to make himself dangerous and animals get the worst of all of it. But then, man too is an animal.

Biology will relate every human gene to the genes of other animals and bacteria, to this great chain of being.

When I see professional clowns, mimes, or people who makes ballon animals, I think of their relatives and how disappointed they must be.

Animals often strike us as passionate machines.

My object will be, first, to show by what connections the history of the fossil bones of land animals is linked to the theory of the earth and why they have a particular importance in this respect.

Hence the same instant which killed the animals froze the country where they lived. This event was sudden, instantaneous, without any gradual development.

Towns are suffering from all these things, we should unite until we are all satisfied, man cannot be killing each other as if we were animals, as if we had no culture; that is a lack of culture.

Animals are such agreeable friends - they ask no questions; they pass no criticisms.

The only way to save a rhinoceros is to save the environment in which it lives, because there's a mutual dependency between it and millions of other species of both animals and plants.

I've always been fascinated by the way that children and animals suffer stoically in a way that I don't think adults do.

Ever occur to you why some of us can be this much concerned with animals suffering? Because government is not. Why not? Animals don't vote.

Animals are reliable, many full of love, true in their affections, predictable in their actions, grateful and loyal. Difficult standards for people to live up to.

When we seed millions of acres of land with these plants, what happens to foraging birds, to insects, to microbes, to the other animals, when they come in contact and digest plants that are producing materials ranging from plastics to vaccines to pharmaceutical products?

It's been my dream to have four babies by 30. I look after animals, so I'd have a lot to give my kids.

Yes, I've kissed a lot of guys. I like to kiss, but that's it. I don't go home with anyone. I sleep with my animals, like my baby monkey, Brigitte Bardot.

The desire to take medicine is perhaps the greatest feature which distinguishes man from animals.

The tabloids are like animals, with their own behavioural patterns. There's no point in complaining about them, any more than complaining that lions might eat you.

Early experiences convinced me that animals can and do have quite distinct personalities.

Without civilization, we would not turn into animals, but vegetables.

God sleeps in the minerals, awakens in plants, walks in animals, and thinks in man.

History is a people's memory, and without a memory, man is demoted to the lower animals.

Although I agree that wild horses are a symbol of the American West, I also believe that it is the responsibility of Congress to ensure that these animals are managed, protected, and controlled in an effective manner.

Man, of all the animals, is probably the only one to regard himself as a great delicacy.

The proportion between the velocity with which men or animals move, and the weights they carry, is a matter of considerable importance, particularly in military affairs.

Working on behalf of companion animals is so important. We start to realize how healing they are.

The theoretical understanding of the world, which is the aim of philosophy, is not a matter of great practical importance to animals, or to savages, or even to most civilised men.

I always felt people should live with animals.

Man's unique reward, however, is that while animals survive by adjusting themselves to their background, man survives by adjusting his background to himself.

It isn't true that convicts live like animals: animals have more room to move around.