Anarchy Book Quotes

Libraries are a force for good. They wear capes. They fight evil. They don’t get upset when you don’t send them a card on their birthdays. (Though they will charge you if you’re late returning a book.) They serve communities. The town without a library is a town without a soul. The library card is a passport to wonders and miracles, glimpses into other lives, religions, experiences, the hopes and dreams and strivings of ALL human beings, and it is this passport that opens our eyes and hearts to the world beyond our front doors, that is one of our best hopes against tyranny, xenophobia, hopelessness, despair, anarchy, and ignorance. Libraries are the torch of the world, illuminating the path when it feels too dark to see. We mustn’t allow that torch to be extinguished.

If religious books are not widely circulated among the masses in this country, I do not know what is going to become of us as a nation. If truth be not diffused, then error will be. If God and His Word are not known and received, the devil and his works will gain the ascendency. If the evangelical volume does not reach every hamlet, the pages of a corrupt and licentious literature will. If the power of the gospel is not felt throughout the length and breadth of this land, anarchy and misrule, degradation and misery, corruption and darkness will reign without mitigation or end.

1. Society needs laws. While anarchy can often turn a humdrum weekend into something unforgettable, eventually the mob must be kept from stealing the conch and killing Piggy. And while it would be nice if that "something" was simple human decency, anybody who has witnessed the "50% Off Wedding Dress Sale" at Filene's Basement knows we need a backup plan—preferably in writing. On the other hand, too many laws can result in outright tyranny, particularly if one of those laws is "Kneel before Zod." Somewhere between these two extremes lies the legislative sweet-spot that produces just the right amount of laws for a well-adjusted society—more than zero, less than fascism.

Unless we have the courage to fight for a revival of wholesome reserve between man and man, we shall perish in an anarchy of human values… . Socially it means the renunciation of all place-hunting, a break with the cult of the “star,” an open eye both upwards and downwards, especially in the choice of one’s more intimate friends, and pleasure in private life as well as courage to enter public life. Culturally it means a return from the newspaper and the radio to the book, from feverish activity to unhurried leisure, from dispersion to concentration, from sensationalism to reflection, from virtuosity to art, from snobbery to modesty, from extravagance to moderation.

In the natural sciences, some checks exist on the prolonged acceptance of nutty ideas, which do not hold up well under experimental and observational tests and cannot readily be shown to give rise to useful working technologies. But in economics and the other social studies, nutty ideas may hang around for centuries. Today, leading presidential candidates and tens of millions of voters in the USA embrace ideas that might have been drawn from a 17th-century book on the theory and practice of mercantilism, and multitudes of politicians and ordinary people espouse notions that Adam Smith, David Ricardo, and others exploded more than two centuries ago. In these realms, nearly everyone simply believes whatever he feels good about believing.

though books, as Milton says, may be the embalming of mighty spirits, they are also the resurrection of rebellious, reactionary, fantastical, and wicked spirits! in books dwell all the demons and all the angels of the human mind. it is for this reason that a a bookshop -- especially a second-hand bookshop / antiquarian - is an arsenal of explosives, an armory of revolutions, an opium den of reaction. and just because books are the repository of all the redemptions and damnations, all the sanities and insanities, of the divine anarchy of the soul, they are still, as they have alwasys been, an object of suspicion to every kind of ruling authority. in a second-hand bookshop are the horns of the altar where all the outlawed thoughts of humanity can take refuge! here, like depserate bandits, hide all the reckless progeny of our wild, dark, self-lacerating hearts. a bookshop is powder-magazine, a dynamite-shed, a drugstore of poisons, a bar of intoxicants, a den of opiates, an island of sirens. of all the 'houses of ill fame' which a tyrant, a bureaucrat, a propagandist, a moralist, a champion of law and order, an advocate of keeping people ignorant for their own good, hurries past with averted eyes or threatens with this minions, a bookshop is the most flagrant. ~ autobiography

I'd like to write the encomium of a new incoherence that could serve as the negative charter for the new anarchy of souls.

When wealth ascends to a point where the majority of the poor finally comprehend that it is, for each of them, unattainable, then all civility collapses, and anarchy prevails.

Privilege implies exclusion from privilege, just as advantage implies disadvantage," Celine went on. "In the same mathematically reciprocal way, profit implies loss. If you and I exchange equal goods, that is trade: neither of us profits and neither of us loses. But if we exchange unequal goods, one of us profits and the other loses. Mathematically. Certainly. Now, such mathematically unequal exchanges will always occur because some traders will be shrewder than others. But in total freedom—in anarchy—such unequal exchanges will be sporadic and irregular. A phenomenon of unpredictable periodicity, mathematically speaking. Now look about you, professor—raise your nose from your great books and survey the actual world as it is—and you will not observe such unpredictable functions. You will observe, instead, a mathematically smooth function, a steady profit accruing to one group and an equally steady loss accumulating for all others. Why is this, professor? Because the system is not free or random, any mathematician would tell you a priori. Well, then, where is the determining function, the factor that controls the other variables? You have named it yourself, or Mr. Adler has: the Great Tradition. Privilege, I prefer to call it. When A meets B in the marketplace, they do not bargain as equals. A bargains from a position of privilege; hence, he always profits and B always loses. There is no more Free Market here than there is on the other side of the Iron Curtain. The privileges, or Private Laws—the rules of the game, as promulgated by the Politburo and the General Congress of the Communist Party on that side and by the U.S. government and the Federal Reserve Board on this side—are slightly different; that's all. And it is this that is threatened by anarchists, and by the repressed anarchist in each of us," he concluded, strongly emphasizing the last clause, staring at Drake, not at the professor.

all's fair in love and anarchy

The spreading influence of the Church had affected the domestic arrangements of all, including priests and princes, setting bastard stock in a separate, inferior category to children born in wedlock.

The gospel of Satan is not a system of revolutionary principles, nor yet a program of anarchy. It does not promote strife and war, but aims at peace and unity. It seeks not to set the mother against her daughter nor the father against his son, but fosters the fraternal spirit whereby the human race is regarded as one great “brotherhood.” It does not seek to drag down the natural man, but to improve and uplift him. It advocates education and cultivation and appeals to “the best that is within us.” It aims to make this world such a comfortable and congenial habitat that Christ’s absence from it will not be felt and God will not be needed. It endeavors to occupy man so much with this world that he has no time or inclination to think of the world to come. It propagates the principles of self-sacrifice, charity and benevolence, and teaches us to live for the good of others, and to be kind to all. It appeals strongly to the carnal mind and is popular with the masses, because it ignores the solemn facts that by nature man is a fallen creature, alienated from the life of God, and dead in trespasses and sins, and that his only hope lies in being born again.

The Scriptures, beginning with the Book of Judges, teach a philosophy of human government, which you will find was true of God’s people and which has been true of every nation. The first step in a nation’s decline is religióus apostasy, a turning from the living and true God. The second step downward for a nation is moral awfulness. The third step downward is political anarchy.

It was sort of like being in one of those love-and-horror supernatural novels, the kind Mrs. Robinson in the school library sniffily called “tweenager porn.” In those books the girls dallied with werewolves, vampires—even zombies—but hardly ever became those things. It was also nice to have a grown man stand up for her, and it didn’t hurt that he was handsome, in a scruffy kind of way that reminded her a little of Jax Teller on Sons of Anarchy, a show she and Emma Deane secretly watched on Em’s computer.

Here's something I still can't get over. Amazes and thrills me every time. I'm sitting here and want a certain book. So I search, click, and then I have the book. Every time, my heart does a little leap of joy. What a beautiful world the market is making.

Duty?” Kahlan wiped a hand across her face. “Harold, you can’t blindly follow that woman’s whim. The route to life and liberty exists only through reason. She may be queen, but reason can be your only true sovereign. To fail to use reason in this, to fail to think, is intellectual anarchy.

The free market is not a system. It is not a policy dictated by anyone in particular. It is not something that Washington implements. It does not exist in any legislation, law, bill, regulation, or book. It is what you get when people act on their own, entirely without central direction, and with their own property, and within human associations of their own creation and in their own interest. It is the beauty that emerges in absence of control.

Chumbawamba, a British pop group who promoted Marxist pacifist anarchy, had a massive Top 10 single about getting drunk and falling down.

[On the eve of the French Revolution:] It is impossible to imagine a more disorderly Assembly. They neither reason, examine, nor discuss. They clap those whom they approve and hiss those whom they disapprove. . . . Everything almost is elective, and consequently no one obeys. It is an anarchy beyond conception, and they will be obliged to take back their chains for some time to come at least. And so much for that licentious spirit which they dignify with the name of "Love of Liberty." Their Literati, whose heads are turned by romantic notions picked up in books, and who are too lofty to look down upon that kind of man which really exists, and too wise to heed the dictates of common-sense and experience, have turned the heads of their countrymen, and they have run-a-muck at a Don Quixote constitution such as you are blessed with in Pennsylvania. I need say no more. You will judge of the effects of such a constitution upon people supremely depraved.

Often people’s identities, that wild inner complexity of soul and color of spirit, become shrunken into their work identities. They become prisoners of their roles. They limit and reduce their lives. They become seduced by the practice of self-absence. They move further and further away from their own lives. They are forced backward into hidden areas on the ledges of their hearts. When you encounter them, you meet only the role. You look for the person, but you never meet him. To practice only the linear external side of your mind is very dangerous. Thus the corporate and work world now recognizes how desperately they need the turbulence, anarchy, and growth possibilities that come from the unpredictable world of the imagination. These are so vital for the passion and force of a person’s life. If you engage only the external side of yourself, and stay on this mechanical surface, you become secretly weary. Gradually, years of this practice make you desperate.

Things fall apart; the centre cannot hold; Mere anarchy is loosed upon the world, The blood-dimmed tide is loosed, and everywhere The ceremony of innocence is drowned; The best lack all conviction, while the worst Are full of passionate intensity.

Nay, you attract mayhem, chaos, and anarchy wherever your delicate feet tread. Around you there is no such thing as a coincidence." "Why do you think it is always me, Director?" Eliza protested. "It could be Books. My father always told me to beware the quiet ones!

Every society which has abolished private property will be forced, we maintain, to organize itself on the lines of Communistic Anarchy. Anarchy leads to Communism, and Communism to Anarchy, both alike being expressions of the predominant tendency in modern societies, the pursuit of equality.

The future is a work of prejudice and malice inextricably bound with generosity and hope. Its fate is unalterably out of our control. Insofar as this work is manageable at all, it is carried out now and forever under the terrible anarchy of freedom that God has imposed on his children and will not take back.

In the same mathematically reciprocal way, profit implies loss. If you and I exchange equal goods, that is trade: neither of us profits and neither of us loses. But if we exchange unequal goods, one of us profits and the other loses. Mathematically. Certainly. Now, such mathematically unequal exchanges will always occur because some traders will be shrewder than others. But in total freedom—in anarchy—such unequal exchanges will be sporadic and irregular. A phenomenon of unpredictable periodicity, mathematically speaking. Now look about you, professor—raise your nose from your great books and survey the actual world as it is—and you will not observe such unpredictable functions. You will observe, instead, a mathematically smooth function, a steady profit accruing to one group and an equally steady loss accumulating for all others. Why is this, professor? Because the system is not free or random, any mathematician would tell you a priori. Well, then, where is the determining function, the factor that controls the other variables? You have named it yourself, or Mr. Adler has: the Great Tradition. Privilege, I prefer to call it. When A meets B in the marketplace, they do not bargain as equals. A bargains from a position of privilege; hence, he always profits and B always loses. There is no more Free Market here than there is on the other side of the Iron Curtain. The privileges, or Private Laws—the rules of the game, as promulgated by the Politburo and the General Congress of the Communist Party on that side and by the U.S. government and the Federal Reserve Board on this side—are slightly different; that’s all. And it is this that is threatened by anarchists, and by the repressed anarchist in each of us,

Merchants and charlatans gained control of Europe, calling their insidious gospel “The Enlightenment.” The day of the locust was at hand, but from the ashes of humanity there arose no Phoenix. The humble and pious peasant, Piers Plowman, went to town to sell his children to the lords of the New Order for purposes that we may call questionable at best. (See Reilly, Ignatius J., Blood on Their Hands: The Crime of It All, A study of some selected abuses in sixteenth-century Europe, a Monograph, 2 pages, 1950, Rare Book Room, Left Corridor, Third Floor, Howard-Tilton Memorial Library, Tulane University, New Orleans 18, Louisiana. Note: I mailed this singular monograph to the library as a gift; however, I am not really certain that it was ever accepted. It may well have been thrown out because it was only written in pencil on tablet paper.) The gyro had widened; The Great Chain of Being had snapped like so many paper clips strung together by some drooling idiot; death, destruction, anarchy, progress, ambition, and self-improvement were to be Piers’ new fate. And a vicious fate it was to be: now he was faced with the perversion of having to GO TO WORK.

Within a year or two, however, a couple of the first things I wrote – ‘Anarchy In The UK’ and ‘God Save The Queen’ – really hit their target. I’d like to thank the British public library system: that was my training ground, that’s where I learned to throw those verbal grenades. I wasn’t just throwing bricks through shop windows as a voice of rebellion, I was throwing words where they really mattered. Words count.

A foreboding grew on me; I sensed that if I did not reply, some tragedy would occur. At last I began weakly, “Anarchy …” “That is not governance, but the lack of it. I taught you that it precedes all governance. Now list the seven sorts.” “Attachment to the person of the monarch. Attachment to a bloodline or other sequence of succession. Attachment to the royal state. Attachment to a code legitimizing the governing state. Attachment to the law only. Attachment to a greater or lesser board of electors, as framers of the law. Attachment to an abstraction conceived as including the body of electors, other bodies giving rise to them, and numerous other elements, largely ideal.” “Tolerable. Of these, which is the earliest form, and which the highest?” “The development is in the order given, Master,” I said. “But I do not recall that you ever asked before which was highest.” Master Malrubius leaned forward, his eyes burning brighter than the coals of the fire. “Which is highest, Severian?

A procession of the damned: By the damned I mean the excluded. We shall have a procession of data that science has excluded. Battalions of the accursed, captained by pallid data that I have exhumed will march. You'll read them, or they'll march. Some of them livid and some of them fiery and some of them rotten. Some of them are corpses, skeletons, mummies, twitching, tottering, animated by companions that have been damned alive. There are giants that will walk by, though sound asleep. There are things that are theorems and things that are rags. They'll go by, like you could, arm-in-arm with the spirit of anarchy. Here and there will foot little harlots. Many are clowns, but many are of the highest respectability. Some are assassins. There are pale stenches and gaunt superstitions and mere shadows and lively malices, whims and amiabilities, the naive and the pedantic and the bizarre and the grotesque and the sincere and the insincere, the profound, and the puerile. A stab and a laugh and the patiently folded hands of hopeless propriety. The ultra-respectable! But the condemned, anyway.

Mere mobs!” repeated his new friend with a snort of scorn. “So you talk about mobs and the working classes as if they were the question. You’ve got that eternal idiotic idea that if anarchy came it would come from the poor. Why should it? The poor have been rebels, but they have never been anarchists; they have more interest than anyone else in there being some decent government. The poor man really has a stake in the country. The rich man hasn’t; he can go away to New Guinea in a yacht. The poor have sometimes objected to being governed badly; the rich have always objected to being governed at all. Aristocrats were always anarchists, as you can see from the barons’ wars.

reverted to a feral state.’ A longing came to my mind, then, that I should be able to do this also. The word ‘feral’ had a kind of magical potency which allied itself with two other words, ‘ferocious’ and ‘free’. ‘Fairy’ ‘Fey’, ‘aeriel’ and other discreditable alliances ranged themselves behind the great chord of ‘ferox’. To revert to a feral state! I took a farm-labourer’s cottage at five shillings a week, and wrote to Germany for a goshawk. Feral. He wanted to be free. He wanted to be ferocious. He wanted to be fey, a fairy, ferox. All those elements of himself he’d pushed away, his sexuality, his desire for cruelty, for mastery: all these were suddenly there in the figure of the hawk. White had found himself in the hawk that Blaine had lost. He clutched it tightly. It might hurt him, but he wouldn’t let go. He would train it. Yes. He would teach the hawk, and he would teach himself, and he would write a book about it and teach his readers this doomed and ancient art. It was as if he were holding aloft the flag of some long-defeated country to which he staked his allegiance. He’d train his hawk in the ruins of his former life. And then when the war came, as it surely would, and everything around him crumbled into ruin and anarchy, White would fly his goshawk, eat the pheasants it caught, a survivor, a yeoman living off the land, far from the bitter, sexual confusion of the metropolis or the small wars of the schoolroom.

Take a step back to recall the story that this book tells, and consider how it might come to a very unhappy ending. Imagine the history our disappointed descendants might write. For centuries, the moral teachings of a civilization held self—interest and self-trust to be the sins of frail and deluded humanity. These traditional teachings denied that societies could discern distinct and viable principles of order and design their own institutions accordingly. The denounced such efforts as doomed hubris. Then, in an unprecedented experiment, some people rejected the old wisdom. They took the heart’s desire and the body’s appetite as compass points and rededicated human ingenuity to serving them. They created new forms of order to house these inverted values. For a time, the experiment succeeded, changing life so dramatically that the utopian visions of one century became the pedestrian common sense of the next. Then, suddenly and drastically, the experiment failed. Self-interest and self-trust proved to be formulas for devastating the world. Democratic polities, the other moral center of the great experiment, could not stop runaway self-destruction and turned out to abet it instead. Faced with overwhelming evidence that they were on an unsustainable course, the freedom-loving peoples of the twenty-first century wrung their hands, congratulated themselves on their hybrid cars and locally grown food, and changed little, because it never made sense for anyone or any country to do so.

just had the best dream. It was National Alex Day and the world was celebrating ME! They cheered and chanted my name along with my evil laugh. They lit villagers on fire and danced in the moonlit. The skies were orange, and yellow, and red. Anarchy filled the air while drums beat wildly. The energy was mind-blowing. I was cherished, honored, loved even, all across the lands.

At the heart of politics lies an existential urge for physical security, and the people proved willing and even eager to relinquish whatever unsupervised freedom and entitlements they enjoyed in the state of divine anarchy, and to surrender to a political sovereign who will freely tax and conscript them so long as he can also safeguard them from their pitiless enemies.

A dainty man of a nervous disposition, Father Laughton detests discord above all things. He always climbs down before seriously disagreeing with anyone; he can’t dismiss the most disruptive student from his class without feeling sorry twenty seconds later and racing down the corridor to summon him back. As a result, his music appreciation courses are notoriously anarchic – in fact they make anarchy look like a slow day at the library – and yet, at the same time, they are marked by a kind of goodwill, and the priest always seems happy there, in the midst of the melee, humming along to a Field larghetto or a Chopin mazurka while paper planes, pencil cases, books and larger objects fly through the air around him.

If the politicization of art and education represents one large part of the counterculture's legacy, the coarsening of feeling and sensibility is another. No phenomenon has done more to advance this coarsening than rock music. It is impossible to exaggerate the importance of rock music to the agenda of the cultural revolution. It is also impossible to overstate its soul-deadening destructiveness. The most reviled part of Allan Bloom's book The Closing of the American Mind was his chapter criticizing the effects of rock. But Bloom was right in insisting that rock music is a potent weapon in the arsenal of emotional anarchy. The triumph of rock was not only an aesthetic disaster of giant proportions: it was also a moral disaster whose effects are nearly impossible to calculate precisely because they are so pervasive.

Men so often are allowed to show emotion towards others only at certain times; brothers fallen on the battlefield may be embraced, women may be courted, yet the emotion most men are permitted to show in public is rage, anger. The rest of them they are taught to tie up inside, emotions bound inside their souls and hearts, as though feelings other than anger are balls of wool to roll up and place in a basket out of sight. How we limit women by making them perform roles of perfection, of virtue and meekness, chastity and sweetness, yet how we reduce men too; make them creatures only of anger and action, never contemplation and reflection. They have that inside them, just as women have much too, yet laws, the Church, habits of man and mortal try to make us but one thing, the thing accepted. Aberrations men call monsters, yet this is just lack of understanding. Were our minds wider, we might be more accepting, allowing people to grow into creations more glorious than that which they started life as.

Strange are the lessons of life, that so often something teaches a lesson which opposes its own nature, that in weakness I should find strength, and in times of darkness, light.

So many lessons of life are like this. Humans are such forgetful creatures. We do not simply learn such things and they stay learned.

Entire ages converged, in chaos and tumult, in the anarchy of Nature itself. And more often than not, very few comprehended the disaster erupting all around them. No, they simply went on day after day with their pathetic tasks, eyes to the ground, pretending that everything was just fine. Nature wasn’t interested in clutching their collars and giving them a rattling shake, forcing their eyes open. No, Nature just wiped them off the board. And, truth be told, that was pretty much what they deserved. Not a stitch more.

It meant one side of our entire race knew not the other, for how could men know women they lived with, slept beside, said they loved if those women were wearing masks to protect themselves from those very men? Half people women were, so men too lived half lives of loneliness never knowing the true comfort of understanding another soul.

And the promise of something better, beyond death itself - the very paradise Scillara spoke of, but one we could not deface. In other words, the dream of a place immune to our natural excesses, to our own depravity, and accordingly, to exist within it is to divest oneself of all those excesses, all those depravities. You just have to die first." "Do you feel fear, Heboric?" Scillara asked. "You describe a very seductive faith." "Yes, to both. If, however, its heart is in fact a lie, then we must make the truth a weapon, a weapon that, in the end, must reach for the Crippled God himself. To shy from that final act would be to leave unchallenged the greatest injustice of all, the most profound unfairness, and the deepest betrayal imaginable." "If it's a lie," Scillara said. "Is it? How do you know?" "Woman, if absolution is free, then all that we do here and now is meaningless." "Well, maybe it is." "Then it would not even be a question of justifying anything - justification itself would be irrelevant. You invite anarchy - you invite chaos itself." She shook her head. "No, beacuse there's one force more powerful than all of that." "Oh?" Cutter asked. "What?" Scillara laughed. "What I was talking about earlier." She gestured once more at the ancient signs of tillage. "Look around, Cutter, look around.

The Net was built without a central command authority. That means that nobody owns it, nobody runs it, nobody has the power to kick anybody off for good. There isn’t even a master switch that can shut it down in case of emergency. “It’s the closest thing to true anarchy that ever existed,

this book is dedicated to the rotten bits inside us all. mostly, it’s dedicated to the people who love us despite all that. or because of it.

isolate little snippets of sound called phonemes, and they associate multiple keywords with each one. You end up with a database of little digital fragments of sound, each one distinctive. When you want to make the voice speak, you feed another script into the cloning system, and the algorithms do a keyword lookup and

Anarchy is life’s way of avoiding non-existence.

It was easy to mistrust the government, who some saw as the cause of the wars and other ills. But it was the Financials who had the real power, whose promises of economic growth and the regaining of their nation's former strength got them into elected positions, where they turned the economic tides.

Maybe the human race hasn’t evolved to where we should be by now,” I conceded. “However, the level of cruelty demonstrated by Nazi Germany was unprecedented. Not even your protégé, Vlad Tepes, could top the barbaric and systematic removal of one’s enemies like Hitler and his cohorts set out to do. And, if the Germans had won the war, by now their unsustainable philosophy would have run its course and we would be fighting through an unfathomable anarchy—the likes the world has never seen.” Alistair

Ah, a nickname for James,” I murmur, thinking of the book, Practical Magic, and the movie that followed. Personally—and I know this is a cardinal sin among book lovers—I prefer the movie.

I say again here, what I have said in the pages which follow, that from the faults and weaknesses of bookmen a notion of something bookish, pedantic, and futile has got itself more or less connected with the word culture, and that it is a pity we cannot use a word more perfectly free from all shadow of reproach. And yet, futile as are many bookmen, and helpless as books and reading often prove for bringing nearer to perfection those who [ix] use them, one must, I think, be struck more and more, the longer one lives, to find how much, in our present society, a man's life of each day depends for its solidity and value on whether he reads during that day, and, far more still, on what he reads during it.

Anselm targeted the sodomy, drunkenness and slovenly dress that he was disappointed to find flourishing among the English priesthood.

William of Malmesbury wrote that ‘satisfied with a child of either sex, [the queen] ceased having issue’.

Прудон дал нам описание «неудобств», сопутствующих государству. «Когда вами ПРАВЯТ — это значит, что за вами наблюдают, проверяют, шпионят, вас направляют, преследуют по закону, пересчитывают, регулируют, регистрируют, внушают идеи, поучают, контролируют, обследуют, оценивают, хвалят, порицают и командуют создания, не имеющие нужных для этого прав, мудрости и достоинств. Когда вами ПРАВЯТ — это значит, что при каждой операции, при каждой сделке вас отмечают, регистрируют, пересчитывают, облагают налогом, штемпелюют, нумеруют, штрафуют, лицензируют, дают разрешение, указывают, предостерегают, запрещают, улучшают, исправляют, наказывают. Это значит под предлогом общественной пользы и во имя общих интересов подвергаться сборам, муштре, поборам, эксплуатации, монополии, вымогательствам, притеснениям, обману, изъятиям; а при малейшем сопротивлении, при первом слове протеста вас усмиряют, штрафуют, чернят, изнуряют, преследуют, жестоко обращаются, избивают, разоружают, связывают, душат, бросают в тюрьму, осуждают, выносят приговор, расстреливают, высылают, приносят в жертву, продают, предают и, в довершение ко всему, над вами глумятся, издеваются, превращают в посмешище, оскорбляют, бесчестят. Таково государство; такова его справедливость; таковы его моральные правила» (P. J. Proudhon, General Idea of the Revolution in the Nineteenth Century, trans. John Beverly Robinson (London: FreedomPress, 1923), pp. 293—294, с некоторыми вставками из перевода Бенджамина Такера в его книге: Benjamin Tucker, Instead of a Book (New York, 1893), p. 26.

Similarly, of the revival of European civilisation during the later Middle Ages it could be said that the expansion of capitalism – and European civilisation – owes its origins and raison d’être to political anarchy (Baechler, 1975:77). It was not under the more powerful governments, but in the towns of the Italian Renaissance, of South Germany and of the Low Countries, and finally in lightly-governed England, i.e., under the rule of the bourgeoisie rather than of warriors, that modern industrialism grew. Protection of several property, not the direction of its use by government, laid the foundations for the growth of the dense network of exchange of services that shaped the extended order.

What led the greatly advanced civilisation of China to fall behind Europe was its governments’ clamping down so tightly as to leave no room for new developments, while, as remarked in the last chapter, Europe probably owes its extraordinary expansion in the Middle Ages to its political anarchy

swingeing.

The sign of Chaos!” Elric exclaimed. “Perhaps I should have guessed.” “What does it mean, Elric?” Moonglum asked. “That is the symbol of everlasting disruption and anarchy,” Elric told him. “We are standing in territory presided over by the Lords of Entropy or one of their minions. So that is who our enemy is! This can only mean one thing—the Book is of extreme importance to the order of things on this plane—possibly all the myriad planes of the multiverse. It was why Arioch was reluctant to aid me—he, too, is a Lord of Chaos!” Moonglum stared at him in puzzlement. “What do you mean, Elric?” “Know you not that two forces govern the world—fighting an eternal battle?” Elric replied. “Law and Chaos. The upholders of Chaos state that in such a world as they rule, all things are possible. Opponents of Chaos—those who ally themselves with the forces of Law—say that without Law nothing material is possible. “Some stand apart, believing that a balance between the two is the proper state of things, but we cannot. We have become embroiled in a dispute between the two forces. The Book is valuable to either faction, obviously, and I could guess that the minions of Entropy are worried what power we might release if we obtain this book. Law and Chaos rarely interfere directly in Men’s lives—that is why only adepts are fully aware of their presence. Now perhaps, I will discover at last the answer to the one question which concerns me—does an ultimate force rule over the opposing factions of Law and Chaos?

Bolts’ solution was for the Crown to take over Bengal as a government colony, so ending the asset-stripping of the province by a for-profit Company. Throughout, Bolts addressed himself to the King, suggesting that he should assume his rightful position and extend his benign hand to protect his ‘subjects in Asia’, whether British or Indian. The book was full of embittered half-truths and false accusations; and many of the worst abuses enumerated were actually the work of Bolts himself, along with his friend Ellis. But Considerations was

Life has no plot. It is far more interesting than anything you can say about it because language, by its very nature, orders things and life really has no order. Even those writers who respect the beautiful anarchy of life and try to get it all into their books, wind up making it seem much more ordered than it ever was and do not, finally, tell the truth. Because no writer can ever tell the truth about life, namely that it is much more interesting than any book. And no writer can tell the truth about people--which is that they are much more interesting than any characters.

We already have a place where anarchy and liberty are given absolute free rein – it’s called the jungle, and right wing Americans are welcome to go there any time they like. It’s their spiritual “home”, after all: no government tells anyone what to do in the jungle, and everyone is armed to the hilt, ready to fight to the death.

Special government bodies were created to control—according to the requirements of “the public interest”—every aspect of literature, music, the fine arts, the theater, the movies, radio, and the press. Hundreds of tons of books were destroyed; the Marxists and the cultural modernists (and several other groups) had done their job; Hitler had no further need for anarchy and subversion of the system. The Churches were not regarded as subversive; though harassed and intimidated, they were allowed to function.

The concept of equality we find in the Torah specifically and Judaism generally is not an equality of wealth: Judaism is not communism. Nor is it an equality of power: Judaism is not anarchy. It is fundamentally an equality of dignity. We are all equal citizens in the nation whose sovereign is God.

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Malicia

Paine is a shy, reclusive, sultry nerd who lives in the suburbs with

Historical Setting A reference to “Jonah son of Amittai” in 2Ki 14:25 places the setting for the book of Jonah between 790 and 760 BC. Jonah therefore serves in the generation just before Amos and Hosea, at the beginning of classical prophecy in Israel. During the time of Jonah, the reign of Jeroboam II (793–753 BC) achieved unparalleled prosperity and military success in the history of Israel’s divided monarchy. The Arameans were the only hindrance to territorial expansion. Assyria, in a period of decline, was preoccupied with internal security. This background is important for it shows that the northern kingdom of Israel at this time was near the top, not the bottom, in the realm of international politics. This situation was a reversal from a century earlier when, under Shalmaneser III, the Assyrian Empire had extended its control into the west, exercising authority over Aram, Israel, Judah, and many others. The end of his reign, however, saw revolt by several Assyrian centers (including Nineveh) from 826–820 BC. His son, Shamshi-Adad V, subdued the rebellion, but Assyrian control over the west weakened considerably. Shamshi-Adad V died about 811 BC and left as heir to the throne his young son, Adadnirari III. Until the boy came of age the country was ruled by Shamshi-Adad’s widow, Sammuramat, who retained extensive control until her death. Adadnirari reigned until 783 BC. His city of residence and capital was not Nineveh, but Calah. He was succeeded by three sons: Shalmaneser IV, Ashur-Dan III and Ashurnirari V, respectively. This was a period of practical anarchy. Particularly notable is the series of rebellions between 763 and 758. These were led by disaffected officials who show evidence of usurping royal prerogatives. In such a political climate, a prophecy proclaiming the imminent fall of Nineveh would be taken quite seriously. With the accession of Tiglath-Pileser III in 745 BC, a new dynasty began that established Assyrian supremacy for a century. Tiglath-Pileser III was succeeded by Shalmaneser V, Sargon II and, finally, Sennacherib, who enlarged Nineveh and made it the capital of the Assyrian Empire more than 50 years after the time of Jonah. The importance of this information for the study of the book of Jonah is the understanding that at the time of Jonah, Assyria had not been a threat to Israel for a generation, and it would be no threat for a generation to come. In addition, when Jonah was sent to Nineveh, he was being sent not to the capital city of a vast empire but to one of the provincial centers of a struggling nation. Some would consider this evidence that the book of Jonah was written several centuries after the Assyrian Empire had come and gone by an author unfamiliar with the details of history. Preferably, it could suggest that God had chosen to send Jonah to Nineveh in anticipation of the role it would eventually play.

In the national election of 1860 Lincoln didn’t get a single vote in Galveston. Islanders were angry, frightened, and confused. Anarchy seemed to sweep across the Island. Roving gangs of armed thugs dogged immigrants from the North, threatening bodily harm if anyone dared speak up for abolition. A black who attempted an “outrage” on a white woman was dragged with a rope around his neck to a tenpin alley and hanged from a beam, then his head was cut off and his body thrown in the bay.