Capitalism Evil Quotes

Karl Marx got a bum rap. All he was trying to do was figure out how to take care of a whole lot of people. Of course, socialism is just “evil” now. It’s completely discredited, supposedly, by the collapse of the Soviet Union. I can’t help noticing that my grandchildren are heavily in hock to communist China now, which is evidently a whole lot better at business than we are. You talk about the collapse of communism or the Soviet Union. My goodness, this country collapsed in 1929. I mean it crashed, big time, and capitalism looked like a very poor idea.

Socialism is an alternative to capitalism as potassium cyanide is an alternative to water.

The world, viewed philosophically, remains a series of slave camps, where citizens – tax livestock – labor under the chains of illusion in the service of their masters.

The bourgeoisie, wherever it has got the upper hand, has put an end to all feudal, patriarchal, idyllic relations. It has pitilessly torn asunder the motley feudal ties that bound man to his 'natural superiors,' and has left remaining no other nexus between man and man than naked self-interest, callous 'cash payment.' It has drowned the most heavenly ecstasies of religious fervor, of chivalrous enthusiasm, of philistine sentimentalism, in the icy water of egotistical calculation. It has resolved personal worth into exchange value, and in place of the numberless indefeasible chartered freedoms, has set up that single, unconscionable freedom—Free Trade. In one word, for exploitation, veiled by religious and political illusions, it has substituted naked, shameless, direct, brutal exploitation. The bourgeoisie has stripped of its halo every occupation hitherto honored and looked up to with reverent awe. It has converted the physician, the lawyer, the priest, the poet, the man of science, into its paid wage laborers. The bourgeoisie has torn away from the family its sentimental veil, and has reduced the family relation to a mere money relation.

Soviet-style communism failed, not because it was intrinsically evil, but because it was flawed. It allowed too few people to usurp too much power. Twenty-first century market capitalism, American-style, will fail for the same reasons. Both are edifices constructed by human intelligence, undone by human nature.

Clowns to the left of me, jokers to the right, here I am -- not stuck in the middle, but hovering above the entire farcical spectrum, weeping as I behold my fellow man's devotion to political illusion and self-destruction.

The truth is, one who seeks to achieve freedom by petitioning those in power to give it to him has already failed, regardless of the response. To beg for the blessing of “authority” is to accept that the choice is the master’s alone to make, which means that the person is already, by definition, a slave.

Deep pockets and empty hearts rule the world. We unleash them at our peril.

The worship of the state is the worship of force. There is no more dangerous menace to civilization than a government of incompetent, corrupt, or vile men. The worst evils which mankind ever had to endure were inflicted by bad governments. The state can be and has often been in the course of history the main source of mischief and disaster.

State is the name of the coldest of all cold monsters. Coldly it lies; and this lie slips from its mouth: 'I, the state, am the people.

This crippling of individuals I consider the worst evil of capitalism. Our whole educational system suffers from this evil. An exaggerated competitive attitude is inculcated into the student, who is trained to worship acquisitive success as a preparation for his future career.

The most dangerous people in the world are not the tiny minority instigating evil acts, but those who do the acts for them. For example, when the British invaded India, many Indians accepted to work for the British to kill off Indians who resisted their occupation. So in other words, many Indians were hired to kill other Indians on behalf of the enemy for a paycheck. Today, we have mercenaries in Africa, corporate armies from the western world, and unemployed men throughout the Middle East killing their own people - and people of other nations - for a paycheck. To act without a conscience, but for a paycheck, makes anyone a dangerous animal. The devil would be powerless if he couldn't entice people to do his work. So as long as money continues to seduce the hungry, the hopeless, the broken, the greedy, and the needy, there will always be war between brothers.

There can be no socialism without a state, and as long as there is a state there is socialism. The state, then, is the very institution that puts socialism into action; and as socialism rests on aggressive violence directed against innocent victims, aggressive violence is the nature of any state.

A society that chooses between capitalism and socialism does not choose between two social systems; it chooses between social cooperation and the disintegration of society.

Libertarians make no exceptions to the golden rule and provide no moral loophole, no double standard, for government.

Give a man a fish, and you feed him for a day. Teach a man to fish, and you feed him for a lifetime. Steal a fish from one guy and give it to another--and keep doing that on a daily basis--and you'll make the first guy pissed off, but you'll make the second guy lazy and dependent on you. Then you can tell the second guy that the first guy is greedy for wanting to keep the fish he caught. Then the second guy will cheer for you to steal more fish. Then you can prohibit anyone from fishing without getting permission from you. Then you can expand the racket, stealing fish from more people and buying the loyalty of others. Then you can get the recipients of the stolen fish to act as your hired thugs. Then you can ... well, you know the rest.

It isn't a coincidence that governments everywhere want to educate children. Government education, in turn, is supposed to be evidence of the state's goodness and its concern for our well-being. The real explanation is less flattering. If the government's propaganda can take root as children grow up, those kids will be no threat to the state apparatus. They'll fasten the chains to their own ankles.

It’s been easier to convince people to hand over half their income, their children to war, and their freedoms in perpetuity, than to engage them in seriously considering how roads might function in the absence of taxation.

Free-market capitalism is a network of free and voluntary exchanges in which producers work, produce, and exchange their products for the products of others through prices voluntarily arrived at.

[Capitalism] as it exists today is, in my opinion, the real source of evils. I am convinced there is only one way to eliminate these grave evils, namely through the establishment of a socialist economy, accompanied by an educational system which would be oriented toward social goals. In such an economy, the means of production are owned by society itself and are utilized in a planned fashion.

A valid contract requires voluntary offer, acceptance, and consideration.

We make a living by what we get, but we make a life by what we give. The inherent vice of capitalism is the unequal sharing of blessings; the inherent virtue of socialism is the equal sharing of miseries. We contend that for a nation to tax itself into prosperity is like a man standing in a bucket and trying to lift himself up by the handle. The whole history of the world is summed up in the fact that, when nations are strong, they are not always just, and when they wish to be just, they are no longer strong.

A man who chooses between drinking a glass of milk and a glass of a solution of potassium cyanide does not choose between two beverages; he chooses between life and death. A society that chooses between capitalism and socialism does not choose between two social systems; it chooses between social cooperation and the disintegration of society. Socialism is not an alternative to capitalism; it is an alternative to any system under which men can live as human beings.

There is one lesson all who enter the capital will learn: evil comes from the unfulfilled need for significance.

My take on socialism is this: Socialism only seems to work when you don't fully implement it, when you keep enough capitalism around to pay socialism's bills, at least for a time. It's the difference between milking the cow and killing it. Socialism has no theory of wealth creation; it's just a destructive, envy-driven fantasy about redistributing it after something else (and somebody else) creates it first.

Conflict is not unavoidable. However, it is nonsensical to consider the institution of a state as a solution to the problem of possible conflict, because it is precisely the institution of a state which first makes conflict unavoidable and permanent.

People are not embracing collectivism because they have accepted bad economics. They are accepting bad economics because they have embraced collectivism.

The alienation of man thus appeared as the fundamental evil of capitalist society.

If government played by the same rules as the rest of us, it would cease to be government.

There is still a tendency to regard any existing government intervention as desirable, to attribute all evils to the market, and to evaluate new proposals for government control in their ideal form, as they might work if run by able, disinterested men free from the pressure of special interest groups.

In one important sense, Marxism is a religion. To the believer it presents, first, a system of ultimate ends that embody the meaning of life and are absolute standards by which to judge events and actions; and, secondly, a guide to those ends which implies a plan of salvation and the indication of the evil from which mankind, or a chosen section of mankind, is to be saved.

Laissez faire (in its full true meaning) opens the way to the realization of the noble dreams of socialism.

Any government that places profit before people is pure evil.

All of us, I suppose, like to believe that in a moral emergency we will behave like the heroes of our youth, bravely and forthrightly, without thought of personal loss or discredit. Certainly that was my conviction back in the summer of 1968. Tim O'Brien: a secret hero. The Lone Ranger. If the stakes ever became high enough—if the evil were evil enough, if the good were good enough—I would simply tap a secret reservoir of courage that had been accumulating inside me over the years. Courage, I seemed to think, comes to us in finite quantities, like an inheritance, and by being frugal and stashing it away and letting it earn interest, we steadily increase our moral capital in preparation for that day when the account must be drawn down. It was a comforting theory. It dispensed with all those bothersome little acts of daily courage; it offered hope and grace to the repetitive coward; it justified the past while amortizing the future.

Thus, since an individual cannot lawfully use force against the person, liberty, or property of another individual, then the common force — for the same reason — cannot lawfully be used to destroy the person, liberty, or property of individuals or groups.

Socialism is not really an option in the material world. There can be no collective ownership of anything materially scarce. One or another faction will assert control in the name of society. Inevitably, the faction will be the most powerful in society -- that is, the state. This is why all attempts to create socialism in scarce goods or services devolve into totalitarian systems of top-down planning.

In spite of its alluring name, the welfare state stands or falls by compulsion. It is compulsion imposed upon us with the state’s power to punish noncompliance. Once this is clear, it is equally clear that the welfare state is an evil the same as every restriction of freedom.

76. David Hume – Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau – On the Origin of Inequality; On the Political Economy; Emile – or, On Education, The Social Contract 78. Laurence Sterne – Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith – The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant – Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon – The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell – Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier – Traité Élémentaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison – Federalist Papers 85. Jeremy Bentham – Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe – Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier – Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel – Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth – Poems 90. Samuel Taylor Coleridge – Poems; Biographia Literaria 91. Jane Austen – Pride and Prejudice; Emma 92. Carl von Clausewitz – On War 93. Stendhal – The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron – Don Juan 95. Arthur Schopenhauer – Studies in Pessimism 96. Michael Faraday – Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell – Principles of Geology 98. Auguste Comte – The Positive Philosophy 99. Honoré de Balzac – Père Goriot; Eugenie Grandet 100. Ralph Waldo Emerson – Representative Men; Essays; Journal 101. Nathaniel Hawthorne – The Scarlet Letter 102. Alexis de Tocqueville – Democracy in America 103. John Stuart Mill – A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin – The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens – Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard – Introduction to the Study of Experimental Medicine 107. Henry David Thoreau – Civil Disobedience; Walden 108. Karl Marx – Capital; Communist Manifesto 109. George Eliot – Adam Bede; Middlemarch 110. Herman Melville – Moby-Dick; Billy Budd 111. Fyodor Dostoevsky – Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert – Madame Bovary; Three Stories 113. Henrik Ibsen – Plays 114. Leo Tolstoy – War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain – The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James – The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James – The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche – Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincaré – Science and Hypothesis; Science and Method 120. Sigmund Freud – The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw – Plays and Prefaces

We know how the people of Argentina ruined their country. We know how the people of Venezuela ruined their country. Few Americans know much about the history of Argentina or Venezuela. But if they wish to know how the people of the USA are ruining their own country, all they have to do is look around themselves, including, in most cases, looking in the mirror.

Society has three stages: Savagery, Ascendance, Decadence. The great rise because of Savagery. They rule in Ascendance. They fall because of their own Decadence." He tells how the Persians were felled, how the Romans collapsed because their rulers forgot how their parents gained them an empire. He prattles about Muslim dynasties and European effeminacy and Chinese regionalism and American self-loathing and self-neutering. All the ancient names. "Our Savagery began when our capital, Luna, rebelled against the tyranny of Earth and freed herself from the shackles of Demokracy, from the Noble Lie - the idea that men are brothers and are created equal." Augustus weaves lies of his own with that golden tongue of his. He tells of the Goldens' suffering. The Masses sat on the wagon and expected the great to pull, he reminds. They sat whipping the great until we could no longer take it. I remember a different whipping. "Men are not created equal; we all know this. There are averages. There are outliers. There are the ugly. There are the beautiful. This would not be if we were all equal. A Red can no more command a starship than a Green can serve as a doctor!" There's more laughter across the square as he tells us to look at pathetic Athens, the birthplace of the cancer they call Demokracy. Look how it fell to Sparta. The Noble Lie made Athens weak. It made their citizens turn on their best general, Alcibiades, because of jealousy. "Even the nations of Earth grew jealous of one another. The United States of America exacted this idea of equality through force. And when the nations united, the Americans were surprised to find that they were disliked! The Masses are jealous! How wonderful a dream it would be if all men were created equal! But we are not. It is against the Noble Lie that we fight. But as I said before, as I say to you now, there is another evil against which we war. It is a more pernicious evil. It is a subversive, slow evil. It is not a wildfire. It is a cancer. And that cancer is Decadence. Our society has passed from Savagery to Ascendance. But like our spiritual ancestors, the Romans, we too can fall into Decadence.

Before I went to college I read two books. I read a book “Moral Mazes” by Robert Jackall which is a study of how corporations work, and it’s actually a fascinating book, this sociologist, he just picks a corporation at random and just goes and studies the middle managers, not the people who do any of the grunt work and not the big decision makers, just the people whose job is to make sure that things day to day get done, and he shows how even though they’re all perfectly reasonable people, perfectly nice people you’d be happy to meet any of them, all the things that they were accomplishing were just incredibly evil. So you have these people in this average corporation, they were making decisions to blow out their worker’s eardrums in the factory, to poison the lakes and the lagoons nearby, to make these products that are filled with toxic chemicals that poisoned their customers, not because any of them were bad people and wanted to kill their workers and their neighbourhood and their customers, but just because that was the logic of the situation they were in. Another book I read was a book “Understanding Power” by Noam Chomsky which kind of took the same sort of analysis but applied it to wider society which you know we’re in a situation where it may be filled with perfectly good people but they’re in these structures that cause them to continually do evil, to invade countries, to bomb people, to take money from poor people and give it to rich people, to do all these things that are wrong. These books really opened my eyes about just how bad the society we were living in really is.

Socialism may be established by force, as in the Union of Soviet Socialist Republics—or by vote, as in Nazi (National Socialist) Germany. The degree of socialization may be total, as in Russia—or partial, as in England. Theoretically, the differences are superficial; practically, they are only a matter of time. The basic principle, in all cases, is the same.

Price controls almost invariably produce black markets, where prices are not only higher than the legally permitted prices, but also higher than they would be in a free market, since the legal risks must also be compensated. While small-scale black markets may function in secrecy, large-scale black markets usually require bribes to officials to look the other way.

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.

As a means of alleviating poverty, Christian charity was worse than useless, as could be seen in the Papal states, which abounded in it. But it was popular not only among the traditionalist rich, who cherished it as a safeguard against the evil of equal rights... but also among the traditionalist poor, who were profoundly convinced that they had a right to crumbs from the rich man's table.

In a covenant...among proprietor and community tenants for the purpose of protecting their private property, no such thing as a right to free (unlimited) speech exists, not even to unlimited speech on one’s own tenant-property. One may say innumerable things and promote almost any idea under the sun, but naturally no one is permitted to advocate ideas contrary to the very covenant of preserving and protecting private property, such as democracy and communism. There can be no tolerance toward democrats and communists in a libertarian social order. They will have to be physically separated and removed from society.

What ranks above all else for economic and political reconstruction is a radical change of ideologies. Economic prosperity is not so much a material problem; it is, first of all, an intellectual, spiritual, and moral problem.

Rhetorical bombast, music and song resound, banners wave, flowers and colors serve as symbols, and the leaders seek to attach their followers to their own person. Liberalism has nothing to do with all this. It has no party flower and no party color, no party song and no party idols, no symbols and no slogans. It has the substance and the arguments. These must lead it to victory.

This planet was a marketplace where evil tugged murderously at its chains. Its spies were everywhere. At windy corners where young girls with knowing children’s faces were selling flowers and matches, on the operating tables at the hospitals, in the slums, at railway stations, under viaducts.

When you consider socialism, do not fool yourself about its nature. Remember that there is no such dichotomy as “human rights” versus “property rights.” No human rights can exist without property rights.

We live in a contradiction, a brutal state of affairs, profoundly inegalitarian – where all existence is evaluated in terms of money alone – is presented to us as ideal. To justify their conservatism, the partisans of the established order cannot really call it ideal or wonderful. So instead, they have decided to say that all the rest is horrible. Sure, they say, we may not live in a condition of perfect Goodness. But we’re lucky that we don’t live in a condition of Evil. Our democracy is not perfect. But it’s better than the bloody dictatorships. Capitalism is unjust. But it’s not criminal like Stalinism. We let millions of Africans die of AIDS, but we don’t make racist nationalist declarations like Milosevic. We kill Iraqis with our airplanes, but we don’t cut their throats with machetes like they do in Rwanda, etc..

of whitewashed office buildings and apartments crammed into the Greek capital. It was then—with his eyes wide open—the same vision had appeared to him, just as it had so many times before. Ethan was convinced it was a message from

But here's the problem with capital T total abstinence: when our country made drinking illegal and instilled fear in children about the evils of alcohol, it led, not to increase of holiness, but to a culture of secrecy, hypocrisy, and double standards.

My Oneness will stop the machine that overtakes people's minds. Do we really need new clothes, or new cars, or new TVs? Should we really ingest food made from chemicals not of this earth? Should we really give our money to people who don't need it but want it to fill the evil greed inside of their body? No, we don't, but people need me to show them how to be free." Jimmy, "The One

In a secular world, which is what most of us in Europe and North America live in, history takes on the role of showing us good and evil, virtues and vices. Religion no longer plays as important a part as it once did in setting moral standards and transmitting values. . . .History with a capital H is being called in to fill the void. It restores a sense not necessarily of a divine being but of something above and beyond human beings. It is our authority: it can vindicate us and judge us, and damn those who oppose us.

Why do you attack the present social system? Because I see the evils that capitalism has engendered. Evils? I thought you recognized no difference between good and evil. How do you make a living, then? He engaged thus in dialogue with an angel – an angel in an impeccable top hat.

Dying is not a punishment, except for the manner of how the execution may be carried out. The extinguishment of life itself is not torment. That is why capital punishment is not a punishment at all and does not deter crime.

There is only a certain amount of wealth in the world, this thinking goes. Economics is a matter of acquiring and allocating, not creating. This was the view of the world’s smartest people, all top philosophers and not stupid people, for many thousands of years before the age of the enlightenment. It still is.

Sure, they say, we may not live in a condition of perfect Goodness. But we’re lucky that we don’t live in a condition of Evil. Our democracy is not perfect. But it’s better than the bloody dictatorships. Capitalism is unjust. But it’s not criminal like Stalinism. We let millions of Africans die of AIDS, but we don’t make racist nationalist declarations like Milosevic. We kill Iraqis with our airplanes, but we don’t cut their throats with machetes like they do in Rwanda, etc.

To kill for murder is an immeasurably greater evil than the actual crime itself. Judicial murder is immeasurably more horrible than one committed by a robber. Someone killed by a robber, knifed at night in forest or somewhere, certainly keeps hoping for a rescue right up to the last second. There have been instances of people whose throats have been cut still hoping for rescue right up to the last second. There have been instances of people whose throats have been cut still hoping, or running away, or pleading for their lives. But all this final hope, which makes dying ten times easier is taken away by that certain; the sentence is pronounced and the whole agony resides in the fact that there’s no escape. There is no greater torture in the world than that. Fetch a soldier and stand him right in front of a cannon during a battle and fire at him, he’ll go on hoping; but read out a certain death sentence to that same soldier and he’ll go off his head or bust into tears. Who can say that human nature can bear such a thing like that without going mad? Why this disgusting pointless, unnecessary mockery? Perhaps there exists a man who has had his sentence read out to him and been allowed to suffer before being told: “Be off, you’ve been pardoned.” That man could tell you perhaps. Christ himself spoke of such agony and terror. No, a man should not be treated so!

Every dictator is a mystic, and every mystic is a potential dictator. A mystic craves obedience from men, not their agreement. He wants them to surrender their consciousness to his assertions, his edicts, his wishes, his whims—as his consciousness is surrendered to theirs. He wants to deal with men by means of faith and force—he finds no satisfaction in their consent if he must earn it by means of facts and reason. Reason is the enemy he dreads and, simultaneously, considers precarious; reason, to him, is a means of deception; he feels that men possess some power more potent than reason—and only their causeless belief or their forced obedience can give him a sense of security, a proof that he has gained control of the mystic endowment he lacked. His lust is to command, not to convince: conviction requires an act of independence and rests on the absolute of an objective reality. What he seeks is power over reality and over men’s means of perceiving it, their mind, the power to interpose his will between existence and consciousness, as if, by agreeing to fake the reality he orders them to fake, men would, in fact, create it.

Growing economies are built by billions of actors behaving according to their own interests, coordinated through institutions that no one in particular created. Realizing this requires humility, a trait that is in short supply among would-be dictators, politicians, and bureaucrats, which is precisely why these groups are the proven enemies of prosperity in all times and places.

The people who make wars, the people who kill and torture and tell lies in the name of their sacred causes, the really evil people in a word- these are never the publicans and the sinners. No, they're the virtuous, respectable men, who have the finest feelings, the best brains, the noblest ideals.

Therein resides the fundamental systemic violence of capitalism, much more uncanny than direct pre-capitalist socio-ideological violence: its violence is no longer attributable to concrete individuals with their 'evil' intentions, but is purely 'objective,' systemic, anonymous--quite literally a conceptual violence, the violence of a Concept whose self-deployment rules and regulates social realty.

For anyone who thinks "profit" is evil, I have a challenge for you: try NOT to get any profit in the next week. Profit simply means increasing how much valuable stuff you have, and if you don't profit, you die. Literally. For example, don't buy any food for a week, because when you buy food (or anything), it's because you value the food MORE than you value the money you trade for it. If you didn't, you wouldn't make the trade. So you PROFIT (and so does the seller) every time you buy something. And every time you sell something, or work for money, etc. So before condemning "profit" (or "greed" or "selfishness," for that matter), see if you can survive without it. Then stop repeating vague collectivist BS, and learn to distinguish between "win/win" events (voluntary exchange) where BOTH sides profit, and "win/lose" events, where one side benefits by harming the other side. By the way, "government" is ALWAYS the latter.

It is true that the materialistic society, the so-called culture that has evolved under the tender mercies of capitalism, has produced what seems to be the ultimate limit of this worldliness. And nowhere, except perhaps in the analogous society of pagan Rome, has there ever been such a flowering of cheap and petty and disgusting lusts and vanities as in the world of capitalism, where there is no evil that is not fostered and encouraged for the sake of making money. We live in a society whose whole policy is to excite every nerve in the human body and keep it at the highest pitch of artificial tension, to strain every human desire to the limit and to create as many new desires and synthetic passions as possible, in order to cater to them with the products of our factories and printing presses and movie studios and all the rest.

During slavery, it was thought by some observers that the apparent good cheer of the slaves had something to do with their expectation that the roles would be reversed in the hereafter: They would be the masters, and whites would be their slaves. In the 1960s, the civil rights struggle put a temporary strain on relations, but integration was peaceful on the whole, Since then, Savannah had been governed by moderate whites who made it their business to stay on good terms with the black community. As a result, racial peace was maintained, and blacks remained politically conservative, which is to say, passive. But it was evident that underneath their apparent complacency, Savannah's blacks were beset by an anguish and despair that ran so deep and expressed itself with such violence that it had made Savannah the murder capital of America.

The libertarian philosophy doesn't explain the best way to grow a vegetable garden!" Why do some people talk as if there should be one concept or principle which is all you'll ever need to know in order to handle everything in life? Right now the PRIMARY threat to humanity--by a factor of a zillion--is the belief in "authority." And the solution--the ONLY solution--is for people to escape that superstition. Questions like, "But how do we care for the poor?" are 100% logically IRRELEVANT to proving that statism is immoral and destructive. "But gee, if I stop sawing off my toes with this steak knife, how will I balance my checkbook?" Why the hell do people imagine that anarchists have some obligation to explain how every aspect of everyone's life will work, just because they say, "Having a ruling class is immoral and irrational"? When someone tells you to stop advocating evil crap (e.g., statism), they don't suddenly acquire an obligation to explain the whole universe to you, or to guarantee that nothing bad will ever happen to anyone ever again.

The most powerful case in favor of capital punishment is the claim of justice: Some crimes are so heinous that the only proportionate punishment, the only fitting retribution, is death. This is not a claim to be taken lightly. One purpose of the law is that it ensure that evil be appropriately repaid, that justice be done.

The truth is, we don’t have to agree on everything to be friends, but a lot of people—a lot of people—seem to think we do. That popular and toxic lie has taken our beautiful planet and turned it into a battleground. The assumption is, if you don’t think like me, not only are you wrong, but you are bad and possibly even evil.

Every once in a while, however, the subordinates of this world contest their fates. They protest their conditions, write letters and petitions, join movements, and make demands. Their goals may be minimal and discrete — better safety guards on factory machines, an end to marital rape—but in voicing them, they raise the specter of a more fundamental change in power. They cease to be servants or supplicants and become agents, speaking and acting on their own behalf. More than the reforms themselves, it is this assertion of agency by the subject class—the appearance of an insistent and independent voice of demand — that vexes their superiors. Guatemala’s Agrarian Reform of 1952 redistributed a million and a half acres of land to 100,000 peasant families. That was nothing, in the minds of the country’s ruling classes, compared to the riot of political talk the bill seemed to unleash. Progressive reformers, Guatemala’s arch-bishop complained, sent local peasants “gifted with facility with words” to the capital, where they were given opportunities “to speak in public.” That was the great evil of the Agrarian Reform.

So this is a story about light and goodness and Truth with a capital T. It's about beauty, and resurrection, and redemption. But for those things to ring true in a child's heart, the storyteller has to be honest. He has to acknowledge that sometimes when the hall light goes out and the bedroom goes dark, the world is a scary place. He has to nod his head to the presence of all the sadness in the world; children know it's there from a very young age, and I wonder sometimes if that's why babies cry. He has to admit that sometimes characters make bad choices, because every child has seen their parent angry or irritable or deceitful--even the best people in our lives are capable of evil. But of course the storyteller can't stop there. He has to show in the end there is a Great Good in the world (and beyond it). Sometimes it is necessary to paint the sky black in order to show how beautiful is the prick of light. Gather all the wickedness in the universe into its loudest shriek and God hears it as a squeak at best. And that is a comforting thought. When a child reads the last sentence of my stories, I hope he or she drifts to sleep with a glow in their hearts and a warmth in their bones, believing that all shall be well, and all shall be well, and all manner of things shall be well.

But just as a vaccine company facing bankruptcy will ultimately survive not by making the world's greatest vaccine but, rather, the world's worst virus, so, too, did bodyguard and security firms need the world's most evil terrorists in order to prosper, not the greatest security experts. That was capitalism, Hanja understood how the world could curl around and bite its own tail like the uroboros serpent. And he knew how to translate that into business and extract the maximum revenue. There was no better business model than owning both the virus and the vaccine. With one hand you parceled out fear and instability, and with the other you guaranteed safety and peace. A business like that would never go under.

The overwhelming tendency of markets is to bring people together, break down prejudices, persuade people of the need to cooperate regardless of class, race, religion, sex/gender, and physical ability. The same is obviously and especially true of sexual orientation. It is the market that rewards people who put aside their biases and seek gains through trade. This is why states devoted to racialist and hateful policies always resort to violence in control of the marketplace.

The only way to be pardoned by the races violently abused and reduced to slavery - whites, blacks, yellows and browns included -- is to repent the Modernity, capitalism and all three main eurocentric and colonialist political theories - starting from liberalism (main evil) and communism and fascism as well. Real life matters, not this abhorrent and mean liberal simulacrum. The life should not be black. Without identity every life will be senseless and "black". Meaningful lives matter. It is the Modernity and capitalism that should be killed. Otherwise it will continue and in much worse way as before. Death to the System!

If you think of yourself as a follower of Christ’s teachings, if you consider yourself a good person, you are morally obligated to be against greed. It’s your duty as a good person to be against exploitation. It’s your moral duty to be against predatory capitalism.

The commodification of housing is an evil that will never make sense to me. How have we let greed go so far that the very things we need to stay alive, things like shelter, have become reduced to commodities for the rich to profit from while the rest of us struggle?

It comes as no surprise to find [Norman] Mailer embracing [in the book On God] a form of Manicheanism, pitting the forces of light and darkness against each other in a permanent stand-off, with humanity as the battlefield. (When asked if Jesus is part of this battle, he responds rather loftily that he thinks it is a distinct possibility.) But it is at points like this that he talks as if all the late-night undergraduate talk sessions on the question of theism had become rolled into one. 'How can we not face up to the fact that if God is All-Powerful, He cannot be All-Good. Or She cannot be All-Good.' Mailer says that questions such as this have bedevilled 'theologians', whereas it would be more accurate to say that such questions, posed by philosophers, have attempted to put theologians out of business. A long exchange on the probability of reincarnation (known to Mailer sometimes as “karmic reassignment”) manages to fall slightly below the level of those undergraduate talk sessions. The Manichean stand-off leads Mailer, in closing, to speculate on what God might desire politically and to say: 'In different times, the heavens may have been partial to monarchy, to communism, and certainly the Lord was interested in democracy, in capitalism. (As was the Devil!)' I think it was at this point that I decided I would rather remember Mailer as the author of Harlot's Ghost and The Armies of the Night.

Michael Moore accumulated a $50 million fortune by making documentaries bashing capitalism. Moore—who wears a trademark baseball cap to communicate that he’s a regular, working-class guy—nevertheless got “outed” in his divorce in which it came to public light that he and his wife owned nine properties in Michigan and New York, including a 10,000-square-foot lakefront home in Traverse City and a Manhattan condo so large that it was once three separate apartments.48

Over recent years, [there's been] a strong tendency to require assessment of children and teachers so that [teachers] have to teach to tests and the test determines what happens to the child, and what happens to the teacher...that's guaranteed to destroy any meaningful educational process: it means the teacher cannot be creative, imaginative, pay attention to individual students' needs, that a student can't pursue things [...] and the teacher's future depends on it as well as the students'...the people who are sitting in the offices, the bureaucrats designing this - they're not evil people, but they're working within a system of ideology and doctrines, which turns what they're doing into something extremely harmful [...] the assessment itself is completely artificial; it's not ranking teachers in accordance with their ability to help develop children who reach their potential, explore their creative interests and so on [...] you're getting some kind of a 'rank,' but it's a 'rank' that's mostly meaningless, and the very ranking itself is harmful. It's turning us into individuals who devote our lives to achieving a rank, not into doing things that are valuable and important. It's highly destructive...in, say, elementary education, you're training kids this way [...] I can see it with my own children: when my own kids were in elementary school (at what's called a good school, a good-quality suburban school), by the time they were in third grade, they were dividing up their friends into 'dumb' and 'smart.' You had 'dumb' if you were lower-tracked, and 'smart' if you were upper-tracked [...] it's just extremely harmful and has nothing to do with education. Education is developing your own potential and creativity. Maybe you're not going to do well in school, and you'll do great in art; that's fine. It's another way to live a fulfilling and wonderful life, and one that's significant for other people as well as yourself. The whole idea is wrong in itself; it's creating something that's called 'economic man': the 'economic man' is somebody who rationally calculates how to improve his/her own status, and status means (basically) wealth. So you rationally calculate what kind of choices you should make to increase your wealth - don't pay attention to anything else - or maybe maximize the amount of goods you have. What kind of a human being is that? All of these mechanisms like testing, assessing, evaluating, measuring...they force people to develop those characteristics. The ones who don't do it are considered, maybe, 'behavioral problems' or some other deviance [...] these ideas and concepts have consequences. And it's not just that they're ideas, there are huge industries devoted to trying to instill them...the public relations industry, advertising, marketing, and so on. It's a huge industry, and it's a propaganda industry. It's a propaganda industry designed to create a certain type of human being: the one who can maximize consumption and can disregard his actions on others.

Unless you're steadily and unflaggingly cynical about the solemn twaddle that's talked by bishops and bankers and professors and politicians and all the rest of them, you're lost. Utterly lost. Doomed to personal imprisonment in your ego- doomed to be a personality in a world of personalities; and a world of personalities is this world, the world of greed and fear and hatred, of war and capitalism and dictatorship and slavery. Yes, you've got to be cynical, Pete. Specially cynical about all the actions and feelings you've been taught to suppose were good. Most of them are not good. They're merely evils which happen to be regarded as creditable. But unfortunately, creditable evil is just as bad as discreditable evil. Scribes and Pharises aren't any better, in the last analysis, than publicans and sinners. Indeed, they're often much worse.

There is no difference between the principles, policies and practical results of socialism—and those of any historical or prehistorical tyranny. Socialism is merely democratic absolute monarchy—that is, a system of absolutism without a fixed head, open to seizure of power by all corners, by any ruthless climber, opportunist, adventurer, demagogue or thug.

To reclaim a real political agency means first of all accepting our insertion at the level of desire in the remorseless meat-grinder of Capital. What is being disavowed in the abjection of evil and ignorance onto fantasmatic Others is our own complicity in planetary networks of oppression. What needs to be kept in mind is both that capitalism is a hyper-abstract impersonal structure and that it would be nothing without our co-operation. The most Gothic description of Capital is also the most accurate. Capital is an abstract parasite, an insatiable vampire and zombie-maker; but the living flesh it converts into dead labor is ours, and the zombies it makes are us. There is a sense in which it simply is the case that the political elite are our servants; the miserable service they provide from us is to launder our libidos, to obligingly re-present for us our disavowed desires as if they had nothing to do with us. The

Children inherit the qualities of the parents, no less than their physical features. Environment does play an important part, but the original capital on which a child starts in life is inherited from its ancestors. I have also seen children successfully surmounting the effects of an evil inheritance. That is due to purity being an inherent attribute of the soul. Polak and I had often very heated discussions about the desirability or otherwise of giving the children an English education. It has always been my conviction that Indian parents who train their children to think and talk in English from their infancy betray their children and their country. They deprive them of the spiritual and social heritage of the nation, and render them to that extent unfit for the service of the country. Having these convictions, I made a point of always talking to my children in Gujarati. Polak never liked this. He thought I was spoiling their future. He contended, with all the vigour and love at his command, that, if children were to learn a universal language like English from their infancy, they would easily gain considerable advantage over others in the race of life. He failed to convince me. I do not now remember whether I convinced him of the correctness of my attitude, or whether he gave me up as too obstinate. This happened about twenty years ago, and my convictions have only deepened with experience. Though my sons have suffered for want of full literary education, the knowledge of the mother-tongue that they naturally acquired has been all to their and the country’s good, inasmuch as they do not appear the foreigners they would otherwise have appeared. They naturally became bilingual, speaking and writing English with fair ease, because of daily contact with a large circle of English friends, and because of their stay in a country where English was the chief language spoken.

Monopoly is a market, or part of a market, reserved to the exclusive possession of one or more sellers by means of the initiation of physical force by the government, or with the sanction of the government. Monopoly exists insofar as the freedom of competition is violated, with the freedom of competition being understood as the absence of the initiation of physical force as the preventive of competition. Where there is no initiation of physical force to violate the freedom of competition, there is no monopoly. The freedom of competition is violated only insofar as individuals are excluded from markets or parts of markets by means of the initiation of physical force. Monopoly is thus a market or part of a market reserved to the exclusive possession of one or more sellers by means of the initiation of physical force. It is thus something imposed upon the market from without—by the government. (Private individuals—gangsters—can initiate force to reserve markets only if the government allows it and thereby sanctions it.) Thus, monopoly is not something which emerges from the normal operation of the economic system, and which the government must control.

As a youth I enjoyed — indeed, like most of my contemporaries, revered — the agitprop plays of Brecht, and his indictments of Capitalism. It later occurred to me that his plays were copyrighted, and that he, like I, was living through the operations of that same free market. His protestations were not borne out by his actions, neither could they be. Why, then, did he profess Communism? Because it sold. The public’s endorsement of his plays kept him alive; as Marx was kept alive by the fortune Engels’s family had made selling furniture; as universities, established and funded by the Free Enterprise system — which is to say by the accrual of wealth — house, support, and coddle generations of the young in their dissertations on the evils of America.

Russian bolshevism, replacing eastern Christendom by the grim religiosity of Marx, produced a caricature of the evangelical counsels with many a diabolical aspect. There is a good deal of “communism” in monasteries and convents, yet this is based upon a voluntary renunciation of perfect human rights. On account of our free will we can make supreme sacrifices which ennobles our very existence. Bolshevism on the other hand forces us brutally into a parody of monastic life amidst fellow monks and fellow nuns who hate their habit and sigh under the ferocious tyranny of their pseudo-abbot. This evil distortion of an otherwise Christian ideal is more satanic than wanton, a thoroughly pagan and diabolic opposition to Christian existence. This explains also the reason why the Vatican has found stronger words against “altruistic” bolshevism than against egoistic capitalism

Now, look, since when did you think being good meant being happy?” “Since always.” “Since now learn otherwise. Sometimes the man who looks happiest in town, with the biggest smile, is the one carrying the biggest load of sin. There are smiles and smiles; learn to tell the dark variety from the light. The seal-barker, the laugh-shouter, half the time he’s covering up. He’s had his fun and he’s guilty. And men do love sin, Will, oh how they love it, never doubt, in all shapes, sizes, colors, and smells. Times come when troughs, not tables, suit our appetites. Hear a man too loudly praising others, and look to wonder if he didn't just get up from the sty. On the other hand, that unhappy, pale, put-upon man walking by, who looks all guilt and sin, why, often that's your good man with a capital G, Will. For being good is a fearful occupation; men strain at it and sometimes break in two.

Like the Church the individual Christian will not be able to escape the deep ambiguities of this-wordly existence whether in its cultural, social, political or other aspects, and he too will inevitably be a mixture of good and evil, with a compromised life, so that he can only live eschatologically in the judgment and mercy of God, putting off the old man and putting on Christ anew each day, always aware that even when he has done all that it is his duty to do he remains an unprofitable servant, but summoned to look away from himself to Christ, remembering that he is dead through the cross of Christ but alive and risen in Him. His true being is hid with Christ in God. The whole focus of his vision and the whole perspective of his life in Christ’s name will be directed to the unveiling of that reality of his new being at the parousia, but meantime he lives day by day out of the Word and Sacraments. As one baptized into Christ he is told by God’s Word that his sins are already forgiven and forgotten by God, that he has been justified once for all, and that he does not belong to himself but to Christ who loved him and gave Himself for him. As one summoned to the Holy Table he is commanded by the Word of God to live only in such a way that he feeds upon Christ, not in such a way that he feeds upon his own activities or lives out of his own capital of alleged spirituality. He lives from week to week, by drawing his life and strength from the bread and wine of the Lord’s Supper, nourished by the body and blood of Christ, and in the strength of that communion he must live and work until Christ comes again. As often as he partakes of the Eucharist he partakes of the self-consecration of Jesus Christ who sanctified Himself for our sakes that we might be sanctified in reality and be presented to the Father as those whom He has redeemed and perfected (or consecrated) together with Himself in one. Here He is called to lift up his heart to the ascended Lord, and to look forward to the day when the full reality of his new being in Christ will be unveiled, making Scripture and Sacrament no longer necessary.

From the very beginning of its history, the manifold social evils of capitalism have given rise to oppositional movements. The one I am concerned with in this book is cooperativism, specifically worker cooperativism. There are many other kinds of cooperatives, including those in the credit, agriculture, housing, insurance, health, and retail sectors of the economy. But worker cooperativism is potentially the most “oppositional” form, the most anti-capitalist, since it organizes production in anti-capitalist ways. Indeed, the relations of production that constitute worker cooperativism also define socialism in its most general sense: workers’ democratic control over production and, in some varieties, ownership of the means of production (whether such ownership is organized individually, by owning shares of equity, or collectively). As one common formulation states, in the worker co-op, labor has power over capital, or “labor hires capital.” In the conventional business, by contrast, capital has power over labor, i.e., “capital hires labor.” None of the other kinds of cooperativism directly rejects these capitalist power-relations, although some may signify an implicit undermining of capitalism insofar as the co-op exists not primarily for the sake of maximizing profit but for satisfying some social need.

28. It is a capital evil with respect to the question We are discussing to take for granted that the one class of society is of itself hostile to the other, as if nature had set rich and poor against each other to fight fiercely in implacable war. This is so abhorrent to reason and truth that the exact opposite is true; for just as in the human body the different members harmonize with one another, whence arises that disposition of parts and proportion in the human figure rightly called symmetry, so likewise nature has commanded in the case of the State that the two classes mentioned should agree harmoniously and should properly form equally balanced counterparts to each other.

Traditionally, Marxist socialism had supposed that providing adequately for human needs was a basic test of a social system’s morality. The achievement of wealth, accordingly, was a good thing since wealth brought with it better nutrition, housing, healthcare, and leisure time. And so capitalism was held to be evil because Marxists believed that it denied most of its population the ability to enjoy the fruits of wealth. But as it became clear that capitalism is very good at producing the wealth and delivering the fruits—and that socialism is very bad at it—two new variations on Left thought turned this argument on its head and began to condemn capitalism precisely for being so good at producing wealth.

Despite the inability to confiscate and redistribute human capital, nevertheless human capital is - ironically - one of the few things that can be spread to others without those with it having any less remaining for themselves. But one of the biggest obstacles to this happening is the 'social justice' vision, in which the fundamental problem of the less fortunate is not an absence of sufficient human capital, but the presence of other people's malevolence. For some, abandoning that vision would mean abandoning a moral melodrama, starring themselves as crusaders against the forces of evil. How many are prepared to give up all that - with all its psychic, political and other rewards - is an open question.

The reigning belief today is that closeness between persons is a moral good. The reigning aspiration today is to develop individual personality through experiences of closeness and warmth with others. The reigning myth today is that the evils of society can all be understood as evils of impersonality, alienation, and coldness. The sum of these three is an ideology of intimacy: social relationships of all kinds are real, believable, and authentic the closer they approach the inner psychological concerns of each person. This ideology transmutes political categories into psychological categories. This ideology of intimacy defines the humanitarian spirit of a society without gods: warmth is our god. The history of the rise and fall of public culture at the very least calls this humanitarian spirit into question. The belief in closeness between persons as a moral good is in fact the product of a profound dislocation which capitalism and secular belief produced in the last century. Because of this dislocation, people sought to find personal meanings in impersonal situations, in objects, and in the objective conditions of society itself. They could not find these meanings; as the world became psychomorphic, it became mystifying. They therefore sought to flee, and find in the private realms of life, especially in the family, some principle of order in the perception of personality. Thus the past built a hidden desire for stability in the overt desire for closeness between human beings. Even as we have revolted against the stern sexual rigidities of the Victorian family, we continue to burden close relations with others with these hidden desires for security, rest, and permanence. When the relations cannot bear these burdens, we conclude there is something wrong with the relationship, rather than with the unspoken expectations. Arriving at a feeling of closeness to others is thus often after a process of testing them; the relationship is both close and closed. If it changes, if it must change, there is a feeling of trust betrayed. Closeness burdened with the expectation of stability makes emotional communication—hard enough as it is—one step more difficult. Can intimacy on these terms really be a virtue?

Together with all this there was something of the evil atmosphere of war. The town had a gaunt untidy look, roads and buildings were in poor repair, the streets at night were dimly lit for fear of air — raids, the shops were mostly shabby and half-empty. Meat was scarce and milk practically unobtainable, there was a shortage of coal, sugar, and petrol, and a really serious shortage of bread. Even at this period the bread-queues were often hundreds of yards long. Yet so far as one could judge the people were contented and hopeful. There was no unemployment, and the price of living was still extremely low; you saw very few conspicuously destitute people, and no beggars except the gipsies. Above all, there was a belief in the revolution and the future, a feeling of having suddenly emerged into an era of equality and freedom. Human beings were trying to behave as human beings and not as cogs in the capitalist machine.

It’s been said that love is all there is; that a lack of love causes people to do evil things. I can buy that. Take it a step further: capitalism, by itself, is not a bad thing; but when taken to an extreme, as it has been in America—when Christmas is but a measuring stick for how well the economy is doing, when Wall Street and the banking industry turn nescient heads to morality in pursuit of the Almighty Dollar, when love of money overshadows love of self and others—what then? In the grand scheme of the universe—whatever that scheme may be—when one considers its immensity, that it has existed for billions of years, some of us realize how insignificant our seventy or eighty years is; while others, for whatever reason (selfishness?) pursue materialism to a vulgar degree. In the end, what does all that matter, really? It’s nice to spoil oneself from time to time; but really, life’s true gift to oneself is doing and giving to others. That’s love.

Oh . . . I'd been getting pretty sick of the office. It made me feel dead inside. Finally, the week-ends weren't long enough to get it out of my system. I couldn't read poetry or listen to music. It was like being constipated. Well, I got a holiday and went to Kent for a week's hiking. And for the first two days I felt nothing at all, just a sort of deadness inside. And one day I went into a pub in a place called Marden and had a couple of pints. And as I came out, a sort of bubble seemed to burst inside me, and I started feeling things again. And I suddenly felt an overwhelming hatred for cities and offices and people and everything that calls itself civilisation . . . . "Then I got an idea. I sat down at the side of the road and thought about it. I'd read somewhere that the Manichees thought the world was created by evil. Well, it suddenly seemed to me that the forces behind the world weren't either good or evil, but something quite incomprehensible to human beings. And the only thing they want is movement, everlasting movement. That's the way I saw it suddenly. Human beings want peace, and they build their civilisations and make their laws to get peace. But the forces behind the world don't want peace. So they send down ertain men whose business is to keep the world in a turmoil - the Napoleons, Hitlers, Genghis Khans. And I called these men the Enemies, with a capital E. And I thought I belong among the Enemies - that's why I detest this bloody civilisation. And I suddenly began to feel better . . . .

The Rothschilds have been closely involved with the global elite since the inception of this group. The oldest known Rothschild went by the name of Uri Feibesch who lived in the early sixteenth century. His great great great grandson was Moses Bauer, who lived in the early eighteenth century. A well-known ancestor of this banking family was Mayer Amschel Bauer, an asset manager in Frankfurt am Main. Among other things he represented the money and assets of sovereign Wilhelm von Hessen. He became very rich, because he attended to the conveyance of the capital that belonged to this sovereign during the French Revolution. Mayer Amschel Bauer chose, without exception, women from very influential families that belonged to the global elite, for his sons. In the same way, his daughters married prominent bankers who also belonged to the global elite. All these families acted in the same way as the royal families: they married amongst themselves. Bauer’s sons were known as the “five Frankfurter”: they became bankers of five European countries.

Only a fool says in his heart There is no Creator, no King of kings, Only mules would dare to bray These lethal mutterings. Over darkened minds as these The Darkness bears full sway, Fruitless, yet, bearing fruit, In their fell, destructive way. Sterile, though proliferate, A filthy progeny sees the day, When Evil, Thought and Action mate: Breeding sin, rebels and decay. The blackest deeds and foul ideals, Multiply throughout the earth, Through deadened, lifeless, braying souls, The Darkness labours and gives birth. Taking the Lord’s abundant gifts And rotting them to the core, They dress their dish and serve it out Foul seeds to infect thousands more. ‘The Tree of Life is dead!’ they cry, ‘And that of Knowledge not enough, Let us glut on the ashen apples Of Sodom and Gomorrah.’ Have pity on Thy children, Lord, Left sorrowing on this earth, While fools and all their kindred Cast shadows with their murk, And to the dwindling wise, They toss their heads and wryly smirk. The world daily grinds to dust Virtue’s fair unicorns, Rather, it would now beget Vice’s mutant manticores. Wisdom crushed, our joy is gone, Buried under anxious fears For lost rights and freedoms, We shed many bitter tears. Death is life, Life is no more, Humanity buried in a tomb, In a fatal prenatal world Where tiny flowers Are ripped from the womb, Discarded, thrown away, Inconvenient lives That barely bloomed. Our elders fare no better, Their wisdom unwanted by and by, Boarded out to end their days, And forsaken are left to die. Only the youthful and the useful, In this capital age prosper and fly. Yet, they too are quickly strangled, Before their future plans are met, Professions legally pre-enslaved Held bound by mounting student debt. Our leaders all harangue for peace Yet perpetrate the horror, Of economic greed shored up Through manufactured war. Our armies now welter In foreign civilian gore. How many of our kin are slain For hollow martial honour? As if we could forget, ignore, The scourge of nuclear power, Alas, victors are rarely tried For their woeful crimes of war. Hope and pray we never see A repeat of Hiroshima. No more! Crimes are legion, The deeds of devil-spawn! What has happened to the souls Your Divine Image was minted on? They are now recast: Crooked coins of Caesar and The Whore of Babylon. How often mankind shuts its ears To Your music celestial, Mankind would rather march To the anthems of Hell. If humanity cannot be reclaimed By Your Mercy and great Love Deservedly we should be struck By Vengeance from above. Many dread the Final Day, And the Crack of Doom For others the Apocalypse Will never come too soon. ‘Lift up your heads, be glad’, Fools shall bray no more For at last the Master comes To thresh His threshing floor.

The old God, wholly “spirit,” wholly the high-priest, wholly perfect, is promenading his garden: he is bored and trying to kill time. Against boredom even gods struggle in vain.[21] What does he do? He creates man—man is entertaining.... But then he notices that man is also bored. God’s pity for the only form of distress that invades all paradises knows no bounds: so he forthwith creates other animals. God’s first mistake: to man these other animals were not entertaining—he sought dominion over them; he did not want to be an “animal” himself.—So God created woman. In the act he brought boredom to an end—and also many other things! Woman was the second mistake of God.—“Woman, at bottom, is a serpent, Heva”—every priest knows that; “from woman comes every evil in the world”— every priest knows that, too. Ergo, she is also to blame for science.... It was through woman that man learned to taste of the tree of knowledge.—What happened? The old God was seized by mortal terror. Man himself had been his greatest blunder; he had created a rival to himself; science makes men godlike—it is all up with priests and gods when man becomes scientific!—Moral: science is the forbidden per se; it alone is forbidden. Science is the first of sins, the germ of all sins, the original sin. This is all there is of morality.—“Thou shall not know”:—the rest follows from that.—God’s mortal terror, however, did not hinder him from being shrewd. How is one to protect one’s self against science? For a long while this was the capital problem. Answer: Out of paradise with man! Happiness, leisure, foster thought—and all thoughts are bad thoughts!—Man must not think.—And so the priest invents distress, death, the mortal dangers of childbirth, all sorts of misery, old age, decrepitude, above all, sickness—nothing but devices for making war on science! The troubles of man don’t allow him to think.... Nevertheless—how terrible!—, the edifice of knowledge begins to tower aloft, invading heaven, shadowing the gods—what is to be done?—The old God invents war; he separates the peoples; he makes men destroy one another (—the priests have always had need of war....). War—among other things, a great disturber of science!—Incredible! Knowledge, deliverance from the priests, prospers in spite of war.—So the old God comes to his final resolution: “Man has become scientific—there is no help for it: he must be drowned!”...