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The question is not. Shall man be master of the earth? but. What sort of a master shall he be? Shall he be cruel and selfish, bigoted and imperialist… - J. Howard Moore
" "The question is not. Shall man be master of the earth? but. What sort of a master shall he be? Shall he be cruel and selfish, bigoted and imperialistic, thinking only of himself and sacrificing the interests of others to his own heartless purposes? or shall he be the responsible administrator of the universe, presiding over the affairs of the earth honourably and equitably, with a mind single to the good of all? Shall he be a savage despot or a schoolmaster? a feared and hated monster, or a wise, patient, and affectionate father? Since he has become the manager of the planet, shall he manage it as he would wish it to be managed if he were a subordinate and some other race had succeeded to the superintendency, or shall he cut loose from all moral obligations, ignore the promptings of his better self, and run things absolutely in the interest of himself? Which shall it be—the great law of love or the savage law of might?
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About J. Howard Moore
John Howard Moore (December 4, 1862 – June 17, 1916) was an American zoologist, philosopher, educator and social reformer. He advocated for the ethical consideration and treatment of animals and authored several articles, books, essays and pamphlets on topics including education, ethics, evolutionary biology, humanitarianism, utilitarianism and vegetarianism. He is best known for his work The Universal Kinship (1906), which advocated for a secular sentiocentric philosophy he called the doctrine of "Universal Kinship", based on the shared evolutionary kinship between all sentient beings.
Also Known As
Alternative Names:
John Howard Moore
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J. H. Moore
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Howard Moore
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J. H. M.
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The beings of this world have been evolved. They have all been formed according to the same general plan, and filled with similar susceptibilities. No being or set of beings is so distinctive, or special, or so pre-eminently important, as to be entitled, according to any impartial system of ethics, to consider its own convenience and welfare to the exclusion of the convenience and welfare of every one else. The highwayman may plead in extenuation of his crimes that they are short cuts to prosperity which he cannot very well get along without; but the wayfarer, however lowly or peculiar, would certainly have the right to reply, in any locality outside a community of highway-men, that these things are to him short cuts to ruin which he cannot very well get along with.
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