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As for us, we were never concerned with the Kantian-priestly and vegetarian-Quaker prattle about the "sacredness of human life."
--
As quoted in Terrorism and Communism : A Reply to Karl Kautsky (1975), p. 82

 

Leon Trotsky

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...to the priestly class — decadence is no more than a means to an end. Men of this sort have a vital interest in making mankind sick, and in confusing the values of "good" and "bad," "true" and "false" in a manner that is not only dangerous to life, but also slanders it.

 

Friedrich Nietzsche

 

To all this, someone is sure to object that life ought to subject itself to reason, to which we will reply that nobody ought to do what he is unable to do, and life cannot subject itself to reason. "Ought, therefore can," some Kantian will retort. To which we shall demur: "Cannot, therefore ought not." And life cannot submit itself to reason, because the end of life is living and not understanding.

 

Miguel de Unamuno

 

". . . I would make the profession of every man, the rule by which to fashion his crest or coat of arms! . . . To the petifogger (sic), three links of a convict's chain, with the Penitentiary in the distance! To the Bank Director a Widow's Coffin, with a weeping Orphan on either side by way of heraldic supporters! Pah! There is no single word of contempt in the whole language, too bitter, to express my opinion of this magnificent Pretension - the Aristocracy of the Quaker City!" (from part 2, chapter 4 "Dora Livingstone at Home" (p 156) of The Quaker City; or The Monks of Monks Hall)

 

George Lippard

 

The most important misunderstanding seems to me to lie in a confusion between the human necessities which I consider part of human nature, and the human necessities as they appear as drives, needs, passions, etc., in any given historical period. This division is not very different from Marx’s concept of "human nature in general", to be distinguished from "human nature as modified in each historical period". The same distinction exists in Marx when he distinguishes between "constant" or "fixed" drives and "relative" drives. The constant drives "exist under all circumstances and ... can be changed by social conditions only as far as form and direction are concerned". The relative drives "owe their origin only to a certain type of social organization".

 

Erich Fromm

 

At Bishop they learn'd that Dixon had been buried in back of the Quaker Meeting-House in Staindrop. Doctor Isaac stay'd with his Father, step for step. At the grave, which by Quaker custom was unmark'd, Mason beseech'd what dismally little he knew of God, to help Dixon through. The grass was long and beaded with earlier rain. A Cat emerg'd from it and star'd for a long time, appearing to know them.
"Dad?" Doc had taken his arm. For an instant, unexpectedly, Mason saw the little Boy who, having worried about Storms at Sea, as Beasts in the Forest, came running each time to make sure his father had return'd safely, — whose gift of ministering to others Mason was never able to see, let alone accept, in his blind grieving, his queasiness of Soul before a life and a death, his refusal to touch the Baby, tho' 'twas not possible to blame him.... The Boy he had gone to the other side of the Globe to avoid was looking at him now with nothing in his face but concern for his Father.
"Oh, Son." He shook his Head. He didn't continue.
"It's your Mate," Doctor Isaac assur'd him, "It's what happens when your Mate dies."

 

Thomas Pynchon