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The more we learn of the true nature of non-human animals, especially those with complex brains and corresponding complex social behavior, the more ethical concerns are raised regarding their use in the service of man—whether this be in entertainment, as "pets," for food, in research laboratories, or any of the other uses to which we subject them.
Human beings fear difference, Lilith had told him once. Oankali crave difference. Humans persecute their different ones, yet they need them to give themselves definition and status. Oankali seek difference and collect it. They need it to keep themselves from stagnation and overspecialization. If you don't understand this, you will. You'll probably find both tendencies surfacing in your own behavior. And she had put her hand on his hair. When you feel a conflict, try to go the Oankali way. Embrace difference.
I think we're going to find some other things. And I think that when all of this is put into context, and we really look at the people involved here, look at their motivations and look at their backgrounds, look at their past behavior, some folks are going to have a lot to answer for.
Fellow senators balked at punishing Senator Alfonse D'Amato of New York though he was caught in a series of transactions that earned him the label "Senator Sleaze." D'Amato explained their reluctance as he defended his own behavior. "There but for the grace of God go most of my colleagues," he said.
I fell in love — that is the only expression I can think of — at once, and am still at the mercy of words, though sometimes now, knowing a little of their behavior very well, I think I can influence them slightly and have even learned to beat them now and then, which they appear to enjoy.
Selection does not work by cutthroat competition between individuals, but by favouring whatever behavior is useful to the group. People with crude notions of "Darwinism" make an intriguing blunder here. They refuse the mere fact of competing, that is, of needing to share out a resource with the motive of competitiveness or readiness to quarrel.
Women who cover their heads in this country must feel comfortable going outside their homes. Moms who wear cover must be not intimidated in America; that's not the America I know. That's not the America I value. I've been told that some fear to leave; some don't want to go shopping for their families. Some don't want to go about their ordinary daily routines because, by wearing cover, they're afraid they'll be intimidated. That should not and that will not stand in America. Those who feel like they can intimidate our fellow citizens to take out their anger don't represent the best of America, they represent the worst of humankind, and they should be ashamed of that kind of behavior.
The ego isn't wrong; it's just unconscious. When you observe the ego in yourself, you are beginning to go beyond it. Don't take the ego too seriously. When you detect egoic behavior in yourself, smile. At times you may even laugh. How could humanity have been taken in by this for so long? Above all, know that the ego isn't personal. It isn't who you are. If you consider the ego to be your personal problem, that's just more ego.
I now define "moral behavior" as "behavior that tends toward survival." I won't argue with philosophers or theologians who choose to use the word "moral" to mean something else, but I do not think anyone can define "behavior that tends toward extinction" as being "moral" without stretching the word "moral" all out of shape.
Justice is primarily a possible, but not a necessary, quality of a social order regulating the mutual relations of men. Only secondarily it is a virtue of man, since a man is just, if his behavior conforms to the norms of a social order supposed to be just. But what does it really mean to say that a social order is just? It means that this order regulates the behavior of men in a way satisfactory to all men, that is to say, so that all men find their happiness in it. The longing for justice is men's eternal longing for happiness. It is happiness that men cannot find alone, as an isolated individual, and hence seeks in society. Justice is social happiness. It is happiness guaranteed by a social order.
Any person with a taste for curiosities of human behavior might well pursue this question of capitalized free income into its further convolutions, and might find reasonable entertainment in so doing. The topic also has merits as a subject for economic theory. But for the present argument it may suffice to note that this free income and the business-like contrivances by which it is made secure and legitimate are of the essence of this new order of business enterprise; that the abiding incentive to such enterprise lies in this unearned income; and that the intangible assets which are framed to cover this line of "earnings," therefore, constitute the substantial core of corporate capital under the new order.