Avoidance Is The Best Punishment Quotes

A person who has been punished is not thereby simply less inclined to behave in a given way; at best, he learns how to avoid punishment.

You once said you would like to sit beside me while I write. Listen, in that case I could not write (I can’t do much, anyway), but in that case I could not write at all. For writing means revealing oneself to excess; that utmost of selfrevelation and surrender, in which a human being, when involved with others, would feel he was losing himself, and from which, therefore, he will always shrink as long as he is in his right mind—for everyone wants to live as long as he is alive —even that degree of selfrevelation and surrender is not enough for writing. Writing that springs from the surface of existence— when there is no other way and the deeper wells have dried up—is nothing, and collapses the moment a truer emotion makes that surface shake. This is why one can never be alone enough when one writes, why there can never be enough silence around one when one writes, why even night is not night enough. This is why there is never enough time at one’s disposal, for the roads are long and it is easy to go astray, there are even times when one becomes afraid and has the desire—even without any constraint or enticement—to run back (a desire always severely punished later on), how much more so if one were suddenly to receive a kiss from the most beloved lips! I have often thought that the best mode of life for me would be to sit in the innermost room of a spacious locked cellar with my writing things and a lamp. Food would be brought and always put down far away from my room, outside the cellar’s outermost door. The walk to my food, in my dressing gown, through the vaulted cellars, would be my only exercise. I would then return to my table, eat slowly and with deliberation, then start writing again at once. And how I would write! From what depths I would drag it up! Without effort! For extreme concentration knows no effort. The trouble is that I might not be able to keep it up for long, and at the first failure—which perhaps even in these circumstances could not be avoided—would be bound to end in a grandiose fit of madness.

They say that to do injustice is, by nature, good; to suffer injustice, evil, but that the evil is greater than the good. And so when men have both done and suffered injustice and have had experience of both, not being able to avoid the one and obtain the other, they think that they had better agree among themselves to have neither; hence there arise laws and mutual covenants, and that which is ordained by law is termed by them lawful and just. This they affirm to be the origin and nature of justice, it is a mean or compromise, between the best of all, which is to do injustice and not be punished, and the worst of all, which is to suffer injustice without the power of retaliation, and justice, being at a middle point between the two, is tolerated not as a good, but as the lesser evil, and honored by reason of the inability of me to do injustice. For no man who is worthy to be called a man would ever submit to such an agreement if he were able to resist; he would be mad if he did.

[W]hen men have both done and suffered injustice and have had experience of both, not being able to avoid the one and obtain the other, they think that they had better agree among themselves to have neither; hence there arise laws and mutual covenants; and that which is ordained by law is termed by them lawful and just. This they affirm to be the origin and nature of justice;—it is a mean or compromise, between the best of all, which is to do injustice and not be punished, and the worst of all, which is to suffer injustice without the power of retaliation; and justice, being at a middle point between the two, is tolerated not as a good, but as the lesser evil…

[W]hen men have both done and suffered injustice and have had experience of both, not being able to avoid the one and obtain the other, they think that they had better agree among themselves to have neither; hence there arise laws and mutual covenants; and that which is ordained by law is termed by them lawful and just. This they affirm to be the origin and nature of justice;—it is a mean or compromise, between the best of all, which is to do injustice and not be punished, and the worst of all, which is to suffer injustice without the power of retaliation; and justice, being at a middle point between the two, is tolerated not as a good, but as the lesser evil…

The general who in advancing does not seek personal fame, and in withdrawing is not concerned with avoiding punishment, but whose only purpose is to protect the people and promote the best interests of his sovereign, is the precious jewel of the state.

that white is a color. It is not a mere absence of color; it is a shining and affirmative thing, as fierce as red, as definite as black. When, so to speak, your pencil grows red-hot, it draws roses; when it grows white-hot, it draws stars. And one of the two or three defiant verities of the best religious morality, of real Christianity, for example, is exactly this same thing; the chief assertion of religious morality is that white is a color. Virtue is not the absence of vices or the avoidance of moral dangers; virtue is a vivid and separate thing, like pain or a particular smell. Mercy does not mean not being cruel or sparing people revenge or punishment; it means a plain and positive thing like the sun, which one has either seen or not seen. Chastity does not mean abstention from sexual wrong; it means something flaming, like Joan of Arc. In a word, God paints in many colors; but He never paints so gorgeously, I had almost said so gaudily, as when He paints in white.

They say that to do injustice is, by nature, good; to suffer injustice, evil; but that the evil is greater than the good. And so when men have both done and suffered injustice and have had experience of both, not being able to avoid the one and obtain the other, they think that they had better agree among themselves to have neither; hence there arise laws and mutual covenants; and that which is ordained by law is termed by them lawful and just. This they affirm to be the origin and nature of justice;—it is a mean or compromise, between the best of all, which is to do injustice and not be punished, and the worst of all, which is to suffer injustice without the power of retaliation; and justice, being at a middle point between the two, is tolerated not as a good, but as the lesser evil, and honoured by reason of the inability of men to do injustice. For no man who is worthy to be called a man would ever submit to such an agreement if he were able to resist; he would be mad if he did. Such is the received account, Socrates, of the nature and origin of justice. Now

The residents of the the town are attracted by the words and the pictures on the signs. They know full well the perils posed by overpopulation. Many of them have mastered the use of several types of contraceptives. Now they understand the dangers posed by traffic accidents. They know that even though overpopulation is perilous, the living must do their best to have a good time and avoid being killed in traffic accident.

There has been much cherishing of the evil fancy, often without its taking formal shape, that there is some way of getting out of the region of strict justice, some mode of managing to escape doing all that is required of us; but there is no such escape. A way to avoid any demand of righteousness would be an infinitely worse way than the road to the everlasting fire, for its end would be eternal death. No, there is no escape. There is no heaven with a little of hell in it—no plan to retain this or that of the devil in our hearts or our pockets. Out Satan must go, every hair and feather! Neither shalt thou think to be delivered from the necessity of being good by being made good. God is the God of the animals in a far lovelier way, I suspect, than many of us dare to think, but he will not be the God of a man by making a good beast of him. Thou must be good; neither death nor any admittance into good company will make thee good; though, doubtless, if thou be willing and try, these and all other best helps will be given thee. There is no clothing in a robe of imputed righteousness, that poorest of legal cobwebs spun by spiritual spiders. To me it seems like an invention of well-meaning dulness to soothe insanity; and indeed it has proved a door of escape out of worse imaginations. It is apparently an old 'doctrine;' for St. John seems to point at it where he says, 'Little children, let no man lead you astray; he that doeth righteousness is righteous even as he is righteous.' Christ is our righteousness, not that we should escape punishment, still less escape being righteous, but as the live potent creator of righteousness in us, so that we, with our wills receiving his spirit, shall like him resist unto blood, striving against sin; shall know in ourselves, as he knows, what a lovely thing is righteousness, what a mean, ugly, unnatural thing is unrighteousness. He is our righteousness, and that righteousness is no fiction, no pretence, no imputation.

Discipline As your baby becomes more mobile and inquisitive, she’ll naturally become more assertive, as well. This is wonderful for her self-esteem and should be encouraged as much as possible. When she wants to do something that’s dangerous or disrupts the rest of the family, however, you’ll need to take charge. For the first six months or so, the best way to deal with such conflicts is to distract her with an alternative toy or activity Standard discipline won’t work until her memory span increases around the end of her seventh month. Only then can you use a variety of techniques to discourage undesired behavior. When you finally begin to discipline your child, it should never be harsh. Remember that discipline means to teach or instruct, not necessarily to punish. Often the most successful approach is simply to reward desired behavior and withhold rewards when she does not behave as desired. For example, if she cries for no apparent reason, make sure there’s nothing wrong physically; then when she stops, reward her with extra attention, kind words, and hugs. If she starts up again, wait a little longer before turning your attention to her, and use a firm tone of voice as you talk to her. This time, don’t reward her with extra attention or hugs. The main goal of discipline is to teach limits to the child, so try to help her understand exactly what she’s doing wrong when she breaks a rule. If you notice her doing something that’s not allowed, such as pulling your hair, let her know that it’s wrong by calmly saying “no,” stopping her, and redirecting her attention to an acceptable activity. If your child is touching or trying to put something in her mouth that she shouldn’t, gently pull her hand away as you tell her this particular object is off-limits. But since you do want to encourage her to touch other things, avoid saying “Don’t touch.” More pointed phrases, such as “Don’t eat the flowers” or “No eating leaves” will convey the message without confusing her. Because it’s still relatively easy to modify her behavior at this age, this is a good time to establish your authority and a sense of consistency Be careful not to overreact, however. She’s still not old enough to misbehave intentionally and won’t understand if you punish her or raise your voice. She may be confused and even become startled when told that she shouldn’t be doing or touching something. Instead, remain calm, firm, consistent, and loving in your approach. If she learns now that you have the final word, it may make life much more comfortable for both of you later on, when she naturally becomes more headstrong.

They’re Even-Tempered The sooner temper shows up in a relationship, the worse the implications. Most people are on their best behavior early in a relationship, so be wary of people who display irritability early on. It can indicate both brittleness and a sense of entitlement, not to mention disrespect. People who have a short fuse and expect that life should go according to their wishes don’t make for good company. If you find yourself reflexively stepping in to soothe someone’s anger, watch out. There are enormous variations in how people experience and express their anger. More mature people find a sustained state of anger unpleasant, so they quickly try to find a way to get past it. Less mature people, on the other hand, may feed their anger and act as though reality should adapt to them. With the latter, be aware that their sense of entitlement may one day place you in the crosshairs of their anger. People who show anger by withdrawing love are particularly pernicious. The outcome of such behavior is that nothing gets solved and the other person just feels punished. In contrast, emotionally mature people will usually tell you what’s wrong and ask you to do things differently. They don’t sulk or pout for long periods of time or make you walk on eggshells. Ultimately, they’re willing to take the initiative to bring conflict to a close, rather than giving you the silent treatment. That said, people typically need some time to calm down before they can talk about what made them angry, regardless of their emotional maturity level. Forcing an issue when both parties are still angry isn’t a good idea. Taking a time-out often works better, helping people avoid saying things in the heat of an argument that they might later regret. In addition, people sometimes need space to deal with their feelings on their own first.

Patriarchy has created a culture in which men aren’t allowed to feel and women are often punished for doing so publicly. Avoiding emotions has resulted in abuse of power in many forms and at many levels.

We believe that the human capacity to live in larger scale forms of tribal social organization evolved through a coevolutionary ratchet generated by the interaction of genes and culture. Rudimentary cooperative institutions favored genotypes that were better able to live in more cooperative groups. Those individuals best able to avoid punishment and acquire the locally-relevant norms were more likely to survive. At first, such populations would have been only slightly more cooperative than typical nonhuman primates. However, genetic changes, leading to moral emotions like shame, and a capacity to learn and internalize local practices, would allow the cultural evolution of more sophisticated institutions that in turn enlarged the scale of cooperation. These successive rounds of coevolutionary change continued until eventually people were equipped with capacities for cooperation with distantly related people, emotional attachments to symbolically marked groups, and a willingness to punish others for transgression of group rules.

punishments are often only of limited effectiveness, and generally aren’t nearly as effective as most parents or teachers think.  Punishment is our first impulse whenever other people irritate us, but punishment is usually not our best choice as a tool of discipline because it’s so unpredictable in its effects.  Punishment may stop a behavior, but it’s more likely to teach the person how to avoid punishment instead by avoiding getting caught or avoiding the punisher.  Punishment, when used often, causes the punished person to habituate to it, adjusting until the punishment ceases to be anything but the norm and is no longer aversive.  Punishment may also have no effect on the behavior if the reward of the behavior is more pleasurable than the punishment is aversive.  Punishment may actually increase the behavior if the punishment brings attention and attention is something the person craves.

Discipline When the child loses control, avoid punishment. Loss of self-control is scary enough; punishment adds guilt and shame. Comment on the child’s negative behavior, not on the child: “Your yelling makes me angry,” rather than “You infuriate me!” Help the child find a quiet space, away from sensory overload, as a technique to regain self-control. Let him decide the length of the time-out, if possible. Set limits, to make a child feel secure. Pick one battle at a time to help him develop self-control and appropriate behavior. Be firm about the limits you set. Show him that his feelings won’t change the outcome; a rule is a rule. “I know you’re mad because you want to play with the puppy, but it is suppertime.” Discipline consistently. Use gestures and empathy to explain why you are disciplining him. (Discipline means to teach or instruct, not punish.) After you tell him what you are going to do, then do it. Determine appropriate consequences for misbehavior. A natural consequence is best, because it is reasonable, factual, and you don’t impose it: “If you skip breakfast, you will be hungry.” A logical consequence, in which the child is responsible for the outcome of his behavior, is second best: “If you throw food, you must mop it up.” An applied consequence, in which the punishment doesn’t exactly fit the crime, is useful when nothing else works: “If you spit on the baby, you may not play with your friends,” or “If you hit me, you may not watch TV.” Reward appropriate behavior with approval.

You didn’t stop the behavior because of the punishment, you just got better at not getting caught.  For the child it’s the best of both worlds – he avoids punishment, but his enjoyment of the behavior can continue unabated.

Hinduism, Buddhism and Jainism all assert that egotism - and by logical extension materialism and consumerism - lies at the root of all suffering and that a life spent in the constant pursuit of physical comfort and pleasure is ultimately a life spent in vain. Karmic "reward" and "punishment" is a wholly impersonal process, we are each responsible for our own joy and suffering. There is no divine judge. It is up to us to follow the path that leads to ultimate freedom, or not. Jain ethics, like Buddhist ethics, is best seen as a process of character transformation rather than a set of rules. Some actions will lead naturally to suffering and others will lead to happiness. As one evolves spiritually, one realizes that the actions that lead to suffering in others are the ones that lead to suffering in oneself. Similarly, the actions that lead to happiness in others are the ones that will lead to one's happiness. It is a reciprocal process. If one wants to be happy, one will do those things that lead to the happiness of others. And if one wants to avoid suffering, one will avoid creating suffering in others.

You mean I should kill the leaders of the opposition?’ ‘I will happily do so, Excellency, if you command it. But that’s not the idea. You need to pick on slights and humiliations that are so small they seem not to be humiliations at all, and punish them with unreasonable ferocity. Random violence creates the necessary conditions for order. A leader of the opposition expects us to arrest him from time to time, but a writer making a veiled criticism of your rule, or a man who grumbles about you in a shop queue, does not. By randomly attacking a few people who speak sedition, we tell many people that the only safe option is to avoid all talk about politics. The aim is to create a state where everyone knows it is best to say nothing, and the bastards shut up.

Unjust punishment sometimes cannot be avoided, but it is best never to let others forget that it is unjust. If she simply accepts the way people treat her, then it won’t be long before they assume she deserves the position they’ve placed her in.

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