Human Fraternity Quotes

It is Jesus that you seek when you dream of happiness; He is waiting for you when nothing else you find satisfies you; He is the beauty to which you are so attracted; it is He who provoked you with that thirst for fullness that will not let you settle for compromise; it is He who urges you to shed the masks of a false life; it is He who reads in your heart your most genuine choices, the choices that others try to stifle. It is Jesus who stirs in you the desire to do something great with your lives, the will to follow an ideal, the refusal to allow yourselves to be ground down by mediocrity, the courage to commit yourselves humbly and patiently to improving yourselves and society, making the world more human and more fraternal.

Sleep is the most moronic fraternity in the world, with the heaviest dues and the crudest rituals. It is a mental torture I find debasing... I simply cannot get used to the nightly betrayal of reason, humanity, genius.

To enlarge the sphere of social happiness is worthy of the benevolent design of a Masonic institution; and it is most fervently to be wished, that the conduct of every member of the fraternity, as well as those publications, that discover the principles which actuate them, may tend to convince mankind that the grand object of Masonry is to promote the happiness of the human race. [Letter to the Grand Lodge of Free and Accepted Masons for the Commonwealth of Massachusetts, January 1793]

All my life I have been a poor go-to-sleeper. People in trains, who lay their newspaper aside, fold their silly arms, and immediately, with an offensive familiarity of demeanour, start snoring, amaze me as much as the uninhibited chap who cozily defecates in the presence of a chatty tubber, or participates in huge demonstrations, or joins some union in order to dissolve in it. Sleep is the most moronic fraternity in the world, with the heaviest dues and the crudest rituals. It is a mental torture I find debasing. The strain and drain of composition often force me, alas, to swallow a strong pill that gives me an hour or two of frightful nightmares or even to accept the comic relief of a midday snooze, the way a senile rake might totter to the nearest euthanasium; but I simply cannot get used to the nightly betrayal of reason, humanity, genius. No matter how great my weariness, the wrench of parting with consciousness is unspeakably repulsive to me.

Go on philosophers--teach, enlighten, kindle, think aloud, speak up, run joyfully toward broad daylight, fraternize in the public squares, announce the glad tidings, lavish your alphabets, proclaim human rights, sing your Marseillaises, sow enthusiasms, tear off green branches from the oak trees. Make thought a whirlwind. This multitude can be sublimated. Let us learn to avail ourselves of this vast conflagration of principles and virtues, which occasionally sparkles, bursts, and shudders. These bare feet, these naked arms, these rags, these shades of ignorance, depths of despair, the gloom can be used for the conquest of the ideal. Look through the medium of the people, and you will discern the truth. This lowly sand that you trample underfoot, if you throw it into a furnace and let it melt and seethe, will become sparkling crystal; and thanks to such as this a Galileo and a Newton will discover the stars.

Humans are tribal. We need to belong to groups. We crave bonds and attachments, which is why we love clubs, teams, fraternities, family. Almost no one is a hermit. Even monks and friars belong to orders. But the tribal instinct is not just an instinct to belong. It is also an instinct to exclude.

Religions and states and classes and tribes and nations do not have to work or argue for their adherents and subjects. They more or less inherit them. Against this unearned patrimony there have always been speakers and writers who embody Einstein's injunction to 'remember your humanity and forget the rest.' It would be immodest to claim membership in this fraternity/sorority, but I hope not to have done anything to outrage it. Despite the idiotic sneer that such principles are 'fashionable,' it is always the ideas of secularism, libertarianism, internationalism, and solidarity that stand in need of reaffirmation.

A Path to Equality. — A few hours' mountain climbing make of a rogue and a saint two fairly equal creatures. Tiredness is the shortest path to equality and fraternity — and sleep finally adds to them liberty.

For while religion prescribes brotherly love in the relations among the individuals and groups, the actual spectacle more resembles a battlefield than an orchestra. Everywhere, in economic as well as in political life, the guiding principle is one of ruthless striving for success at the expense of one's fellow. men. This competitive spirit prevails even in school and, destroying all feelings of human fraternity and cooperation, conceives of achievement not as derived from the love for productive and thoughtful work, but as springing from personal ambition and fear of rejection.

Belief in these solitary men springs from a longing for a fraternity without name, for a deeper spiritual relationship than is possible between human beings.

The post-totalitarian system touches people at every step, but it does so with its ideological gloves on. This is why life in the system is so thoroughly permeated with hypocrisy and lies: government by bureaucracy is called popular government; the working class is enslaved in the name of the working class; the complete degradation of the individual is presented as his or her ultimate liberation; depriving people of information is called making it available; the use of power to manipulate is called the public control of power, and the arbitrary abuse of power is called observing the legal code; the repression of culture is called its development; the expansion of imperial influence is presented as support for the oppressed; the lack of free expression becomes the highest form of freedom; farcical elections become the highest form of democracy; banning independent thought becomes the most scientific of world views; military occupation becomes fraternal assistance. Because the regime is captive to its own lies, it must falsify everything. It falsifies the past. It falsifies the present, and it falsifies the future. It falsifies statistics. It pretends not to possess an omnipotent and unprincipled police apparatus. It pretends to respect human rights. It pretends to persecute no one. It pretends to fear nothing. It pretends to pretend nothing.

The moral system of a college fraternity turns out to be classically tribal, i.e., characterized by a deeply felt sense of honor, discretion, and loyalty to one’s so-called ‘brothers,’ coupled with a complete, sociopathic lack of regard for the interests or even humanity of anyone outside that fraternal set.

Humanity will find in itself the power to live for virtue even without believing in immortality. It will find it in love for freedom, for equality, for fraternity.

Muad’Dib must always be that inner outrage against the complacently powerful, against the charlatans and the dogmatic fanatics. It is that inner outrage which must have its say because Muad’Dib taught us one thing above all others: that humans can endure only in a fraternity of social justice.

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.

Is it necessary to point out to what extent and in what manner religions debase and corrupt the people? They destroy their reason, the principal instrument of human emancipation, and reduce them to imbecility, the essential condition of their slavery. They dishonor human labor, and make it a sign and source of servitude. They kill the idea and sentiment of human justice, ever tipping the balance to the side of triumphant knaves, privileged objects of divine indulgence. They kill human pride and dignity, protecting only the cringing and humble. They stifle in the heart of nations every feeling of human fraternity, filling it with divine cruelty instead.

when the humanist revolution preached the stirring ideals of human liberty, human equality and human fraternity. Since 1789, despite numerous wars, revolutions and upheavals, humans have not managed to come up with any new value. All

I propose the following definition of the nation: it is an imagined political community—and imagined as both inherently limited and sovereign. It is imagined because the members of even the smallest nation will never know most of their fellow-members, meet them, or even hear of them, yet in the minds of each lives the image of their communion… The nation is imagined as limited because even the largest of them, encompassing perhaps a billion living human beings, has finite, if elastic, boundaries, beyond which lie other nations… It is imagined as sovereign because the concept was born in an age in which Enlightenment and Revolution were destroying the legitimacy of the divinely-ordained, hierarchical dynastic realm… Finally, it is imagined as a community, because, regardless of the actual inequality and exploitation that may prevail in each, the nation is always conceived as a deep, horizontal comradeship. Ultimately it is this fraternity that makes it possible, over the past two centuries, for so many millions of people, not so much to kill, as willingly die for such limited imaginings. —Benedict Anderson

Have the courage to go against the tide of this culture of efficiency, this culture of waste. Encountering and welcoming everyone, [building] solidarity—a word that is being hidden by this culture, as if it were a bad word—solidarity and fraternity: these are what make our society truly human.

If all men are brothers outside of any specifically human paradigm then no one can truly be a brother. The institution of a symbolically universal “paternity” annihilates the very possibility of true fraternity, in such a way that it proclaims itself in the absolute by the very thing that destroys it.

The capital ... shall form a fund, the interest of which shall be distributed annually as prizes to those persons who shall have rendered humanity the best services during the past year. ... One-fifth to the person having made the most important discovery or invention in the science of physics, one-fifth to the person who has made the most eminent discovery or improvement in chemistry, one-fifth to the one having made the most important discovery with regard to physiology or medicine, one-fifth to the person who has produced the most distinguished idealistic work of literature, and one-fifth to the person who has worked the most or best for advancing the fraternization of all nations and for abolishing or diminishing the standing armies as well as for the forming or propagation of committees of peace.

Learning how to be human by attending a frat is like learning how to ride a horse by going to a Tijuana donkey show.

Learning how to be a human to be human by attending a frat is alike learning how to ride a horse by going to a Tijuana donkey show.

Weariness is the shortest path to equality and fraternity―and finally liberty is bestowed by sleep.

Hombro con hombro, una cadena de hermanos, una sangre no ya encerrada en la mezquina circulación del cuerpo, sino circulando con una dulzura y sin embargo regresando sin fin a través de China.

I believe that it was really due to Lorenzo that I am alive today; and not so much for his material aid, as for his having constantly reminded me by his presence, by his natural and plain manner of being good, that there still existed a just world outside our own, something and someone still pure and whole, not corrupt, not savage, extraneous to hatred and terror; something difficult to define, a remote possibility of good, but for which it was worth saving. The personages in these pages are not men. Their humanity is buried, or they themselves have buried it, under an offense received or inflicted on someone else. The evil and insane SS men, the Kapos, the politicals, the criminals, the prominents, great and small, down to the indifferent slave Häftlinge, all the grades of the mad hierarchy created by the Germans paradoxically fraternized in a uniform internal desolation. But Lorenzo was a man; his humanity was pure and uncontaminated, he was outside this world of negation. Thanks to Lorenzo, I managed not to forget that I myself was a man.

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Autism, dyslexia, language delay, language impairment, learning disability, left-handedness, major depressions, bipolar illness, obsessive-compulsive disorder, sexual orientation, and many other conditions run in families, are more concordant in identical than in fraternal twins,

All the creatures of folklore and popular culture raise unanswered questions about the bodies we inhabit. The walking corpse horrifies because our bodies will bear a real resemblance to them someday, sans the perambulation. Medical oddities are distburbing because they remind that the boundaries of the human body are inherently instable... Other members of the monstrous fraternity, even the sultry vampire, threaten to puncture, rend, and ultimately destroy our bodies. We fear the monster perhaps because we fear the death and dissolution of our temporal selves.

For behind is our animality and before us our humanity; human light, the only thing that can warm and enlighten us, the only thing that can emancipate us, give us dignity, freedom, and happiness, and realize fraternity among us, is never at the beginning, but, relatively to the epoch in which we live, always at the end of history.

Everywhere, in economic as well as in political life, the guiding principle is one of ruthless striving for success at the expense of one's fellow men. This competitive spirit prevails even in school and, destroying all feelings of human fraternity and cooperation, conceives of achievement not as derived from the love for productive and thoughtful work, but as springing from personal ambition and fear of rejection. There are pessimists who hold that such a state of affairs is necessarily inherent in human nature … The study of the social patterns in certain so-called primitive cultures, however, seems to have made it sufficiently evident that such a defeatist view is wholly unwarranted.

In voting for the Republic, I voted for that. I voted for fraternity, concord, the dawn. I have aided in the overthrow of prejudices and errors. The crumbling away of prejudices and errors causes light. We have caused the fall of the old world, and the old world, that vase of miseries, has become, through its upsetting upon the human race, an urn of joy.

Let the Christian world forget or depart from this true gospel salvation; let anything else be trusted but the cross of Christ and the Spirit of Christ; and then, though churches and preachers and prayers and sacraments are everywhere in plenty, nothing can come of them but a Christian kingdom of pagan vices, along with a mouth-professed belief in the Apostles’ Creed and the communion of saints. To this sad truth all Christendom both at home and abroad bears full witness. Who need be told that no corruption or depravity of human nature, no kind of pride, wrath, envy, malice, and self-love; no sort of hypocrisy, falseness, cursing, gossip, perjury, and cheating; no wantonness of lust in every kind of debauchery, foolish jesting, and worldly entertainment, is any less common all over Christendom, both popish and Protestant, than towns and villages. What vanity, then, to count progress in terms of numbers of new and lofty cathedrals, chapels, sanctuaries, mission stations, and multiplied new membership lists, when there is no change in this undeniable departure of men’s hearts from the living God. Yea, let the whole world be converted to Christianity of this kind, and let every citizen be a member of some Protestant or Catholic church and mouth the creed every Lord’s day; and no more would have been accomplished toward bringing the kingdom of God among men than if they had all joined this or that philosophical society or social fraternity.

Why read at all? Why does anyone do it in the first place? Why do I? There is the element of escape, which is real enough—that’s a real-enough comfort. But also we read as a way to come to grips with the randomness of our being alive. To read a book by an observant, sympathetic mind is to see the human landscape in all its odd detail, and the reader says to him or herself, Yes, that’s how it is, only I didn’t know it to describe it. There’s a fraternity achieved, then: we are not alone. Sometimes an author’s voice is familiar to us from the first page, first paragraph, even if the author lived in another country, in another century.” Bob held up his stack of Russians. “How can you account for this familiarity? I do believe that, at our best, there is a link connecting us.

What a World do we inhabit! where there is not only with us a great Roaring-Lyon-Devil daily seeking whom of us he may devour, and innumerable Millions of lesser Devils hovering in the whole Atmosphere over us, nay, and for ought we know, other Millions always invisibly moving about us, and perhaps in us, or at least in many of us; but that have, besides all these, a vast many counterfeit Hocus Pocus Devils; human Devils, who are visible among us, of our own Species and Fraternity, conversing with us upon all Occasions; who like Mountebanks set up their Stages in every Town, chat with us at every Tea-Table, converse with us in every Coffee-House, and impudently tell us to our Faces that they are Devils, boast of it, and use a thousand Tricks and Arts to make us believe it too, and that too often with Success.

His deep brown eyes added both confidence and compassion to his looks. He had creases—around his eyelids, his nose, his mouth—that may have originated in sunlight and outdoor work but seemed graven in a love of humanity … The creases were his statement to the world: This man loved life and just as deeply feared losing it or anyone he loved in it. He carried on his shoulders the uneasy fraternal twins of love and responsibility.

It is not enough for a population or a section of the population to have Christian faith and be docile to the ministers of religion in order to be in a position properly to judge political matters. If this population has no political experience, no taste for seeing clearly for itself nor a tradition of initiative and critical judgment, its position with respect to politics grows more complicated, for nothing is easier for political counterfeiters than to exploit good principles for purposes of deception, and nothing is more disastrous than good principles badly applied. And moreover nothing is easier for human weakness than to merge religion with prejudices of race, family or class, collective hatreds, passions of a clan and political phantoms which compensate for the rigors of individual discipline in a pious but insufficiently purified soul. Politics deal with matters and interests of the world and they depend upon passions natural to man and upon reason. But the point I wish to make here is that without goodness, love and charity, all that is best in us—even divine faith, but passions and reason much more so—turns in our hands to an unhappy use. The point is that right political experience cannot develop in people unless passions and reason are oriented by a solid basis of collective virtues, by faith and honor and thirst for justice. The point is that, without the evangelical instinct and the spiritual potential of a living Christianity, political judgment and political experience are ill protected against the illusions of selfishness and fear; without courage, compassion for mankind and the spirit of sacrifice, the ever-thwarted advance toward an historical ideal of generosity and fraternity is not conceivable.

Autism, dyslexia, language delay, language impairment, learning disability, left-handedness, major depressions, bipolar illness, obsessive-compulsive disorder, sexual orientation, and many other conditions run in families, are more concordant in identical than in fraternal twins, are better predicted by people’s biological relatives than by their adoptive relatives, and are poorly predicted by any measurable feature of the environment.

Time, my brothers and sisters, seems to be running out; we are not yet tearing one another apart, but we are tearing apart our common home. Today, the scientific community realizes what the poor have long told us: harm, perhaps irreversible harm, is being done to the ecosystem. The earth, entire peoples and individual persons are being brutally punished. And behind all this pain, death and destruction there is the stench of what Basil of Caesarea called “the dung of the devil”. An unfettered pursuit of money rules. The service of the common good is left behind. Once capital becomes an idol and guides people’s decisions, once greed for money presides over the entire socioeconomic system, it ruins society, it condemns and enslaves men and women, it destroys human fraternity, it sets people against one another and, as we clearly see, it even puts at risk our common home.

Don’t you see? We can’t just go home, not after this. It is all on my account that the poor Faun has got into this trouble. He hid me from the Witch and showed me the way back. That’s what it means by comforting the Queen’s enemies and fraternizing with Humans. We simply must try to rescue him.” “A lot we could do!” said Edmund, “when we haven’t even got anything to eat!” “Shut up--you!” said Peter, who was still very angry with Edmund.

We’re in a period right now where nobody asks any questions about psychology. No one has any feeling for human motivation. No one talks about sexuality in terms of emotional needs and symbolism and the legacy of childhood. Sexuality has been politicized--“Don’t ask any questions!” "No discussion!" “Gay is exactly equivalent to straight!” And thus in this period of psychological blindness or inertness, our art has become dull. There’s nothing interesting being written--in fiction or plays or movies. Everything is boring because of our failure to ask psychological questions. So I say there is a big parallel between Bill Cosby and Bill Clinton--aside from their initials! Young feminists need to understand that this abusive behavior by powerful men signifies their sense that female power is much bigger than they are! These two people, Clinton and Cosby, are emotionally infantile--they're engaged in a war with female power. It has something to do with their early sense of being smothered by female power--and this pathetic, abusive and criminal behavior is the result of their sense of inadequacy. Now, in order to understand that, people would have to read my first book, "Sexual Personae"--which of course is far too complex for the ordinary feminist or academic mind! It’s too complex because it requires a sense of the ambivalence of human life. Everything is not black and white, for heaven's sake! We are formed by all kinds of strange or vague memories from childhood. That kind of understanding is needed to see that Cosby was involved in a symbiotic, push-pull thing with his wife, where he went out and did these awful things to assert his own independence. But for that, he required the women to be inert. He needed them to be dead! Cosby is actually a necrophiliac--a style that was popular in the late Victorian period in the nineteenth-century. It's hard to believe now, but you had men digging up corpses from graveyards, stealing the bodies, hiding them under their beds, and then having sex with them. So that’s exactly what’s happening here: to give a woman a drug, to make her inert, to make her dead is the man saying that I need her to be dead for me to function. She’s too powerful for me as a living woman. And this is what is also going on in those barbaric fraternity orgies, where women are sexually assaulted while lying unconscious. And women don’t understand this! They have no idea why any men would find it arousing to have sex with a young woman who’s passed out at a fraternity house. But it’s necrophilia--this fear and envy of a woman’s power. And it’s the same thing with Bill Clinton: to find the answer, you have to look at his relationship to his flamboyant mother. He felt smothered by her in some way. But let's be clear--I’m not trying to blame the mother! What I’m saying is that male sexuality is extremely complicated, and the formation of male identity is very tentative and sensitive--but feminist rhetoric doesn’t allow for it. This is why women are having so much trouble dealing with men in the feminist era. They don’t understand men, and they demonize men.

So far as Louis XVI. was concerned, I said `no.' I did not think that I had the right to kill a man; but I felt it my duty to exterminate evil. I voted the end of the tyrant, that is to say, the end of prostitution for woman, the end of slavery for man, the end of night for the child. In voting for the Republic, I voted for that. I voted for fraternity, concord, the dawn. I have aided in the overthrow of prejudices and errors. The crumbling away of prejudices and errors causes light. We have caused the fall of the old world, and the old world, that vase of miseries, has become, through its upsetting upon the human race, an urn of joy." "Mixed joy," said the Bishop. "You may say troubled joy, and to-day, after that fatal return of the past, which is called 1814, joy which has disappeared! Alas! The work was incomplete, I admit: we demolished the ancient regime in deeds; we were not able to suppress it entirely in ideas. To destroy abuses is not sufficient; customs must be modified. The mill is there no longer; the wind is still there." "You have demolished. It may be of use to demolish, but I distrust a demolition complicated with wrath." "Right has its wrath, Bishop; and the wrath of right is an element of progress. In any case, and in spite of whatever may be said, the French Revolution is the most important step of the human race since the advent of Christ. Incomplete, it may be, but sublime. It set free all the unknown social quantities; it softened spirits, it calmed, appeased, enlightened; it caused the waves of civilization to flow over the earth. It was a good thing. The French Revolution is the consecration of humanity.

The Great White Fraternity—whether you call them Rosicrucians or the spiritual knighthood of which the Templars are a temporary incarnation—is a cohort of a few, a very few, elect wise men who journey through human history in order to preserve a core of eternal knowledge. History does not happen randomly. It is the work of the Masters of the World, whom nothing escapes. Naturally, the Masters of the World protect themselves through secrecy. And that is why anyone who says he is a master, a Rosicrucian, a Templar is lying. They must be sought elsewhere.

Men laid aside the social traditions and practices of barbarians, and assumed a social order worthy of rational and human beings. Ceasing to be predatory in their habits, they became co-workers, and found in fraternity, at once, the science of wealth and happiness. "What shall I eat and drink, and wherewithal shall I be clothed?" stated as a problem beginning and ending in self, had been an anxious and an endless one. But when once it was conceived, not from the individual but the fraternal standpoint, "What shall we eat and drink, and wherewithal shall we be clothed" -- its difficulties vanished.

You’re right. One has to be mad. [...] Do you remember about the prehistoric reptile, the an- cestor of man, the first to emerge from the mud in early Paleozoic times, a milliard years ago, who set out to live in the air and to breathe, even though he had no lungs? [...] Well, he was mad too. Absolutely bats. That’s why he tried. He’s the ancestor of us all, and we shouldn’t forget it. But for him we wouldn’t be here. He was as crazy as they come. We too have got to try. That's what progress is. By trying like him, perhaps we’ll wind up with the necessary organs, the organ of dignity, of decency, or of fraternity.

when I was only thirty, I co-founded a law firm that would become very successful. Eight years later I was seated in the office next to the president of the United States. I kept my bargain with my fraternity brother. Yet at the peak of my power, I found the so-called good life empty and meaningless. I have an idea that at the peak of Kozlowski’s wealth and fame, surrounded by scantily clad nymphs, wine and song flowing, he found his life just as empty and meaningless. What do you do when the party is over? In our heart of hearts, all of us understand that there has to be something more to life than money and fame. We have to see these counterfeits for what they are—fool’s gold, not the genuine desires of our humanity. But it is not easy to do this in a culture that exalts the consumer and lavish spending.

Savage. Let us explain this word. When these bristling men, who in the early days of the revolutionary chaos, tattered, howling, wild, with uplifted bludgeon, pike on high, hurled themselves upon ancient Paris in an uproar, what did they want? They wanted an end to oppression, an end to tyranny, an end to the sword, work for men, instruction for the child, social sweetness for the woman, liberty, equality, fraternity, bread for all, the idea for all, the Edenizing of the world. Progress; and that holy, sweet, and good thing, progress, they claimed in terrible wise, driven to extremities as they were, half naked, club in fist, a roar in their mouths. They were savages, yes; but the savages of civilization. They proclaimed right furiously; they were desirous, if only with fear and trembling, to force the human race to paradise. They seemed barbarians, and they were saviours. They demanded light with the mask of night. Facing these men, who were ferocious, we admit, and terrifying, but ferocious and terrifying for good ends, there are other men, smiling, embroidered, gilded, beribboned, starred, in silk stockings, in white plumes, in yellow gloves, in varnished shoes, who, with their elbows on a velvet table, beside a marble chimney-piece, insist gently on demeanor and the preservation of the past, of the Middle Ages, of divine right, of fanaticism, of innocence, of slavery, of the death penalty, of war, glorifying in low tones and with politeness, the sword, the stake, and the scaffold. For our part, if we were forced to make a choice between the barbarians of civilization and the civilized men of barbarism, we should choose the barbarians.

Philosophy is one of those subjects, like astrophysics and neurosurgery, that are not for the fainthearted. To delve into the absolutes of the human experience, to seek to advance the progress of enlightenment first expounded by the likes of the revered Aristotle and Plato, to search for the answers to the profound questions of the universe, often at the risk of deadly reprisal from entrenched powers, requires not only brilliance and tenacity but a deep sense of purpose. But even among this select fraternity, [René] Descartes stands out. From him did we get practical discoveries like coordinates in geometry and the law of refraction of light. But what he really did was to shake loose the human mind from the shackles of centuries of stultifying religious orthodoxy by creating an entirely original approach to reasoning: the Cartesian method.

So be it,” added Enjolras. “A word more. In executing that man, I obeyed necessity; but necessity is a monster of the old world, the name of necessity is Fatality. Now the law of progress is, that monsters disappear before angels, and that Fatality vanish before Fraternity. This is not a moment to pronounce the word love. No matter, I pronounce it, and I glorify it. Love, thine is the future. Death, I use thee, but I hate thee. Citizens, there shall be in the future neither darkness nor thunderbolts; neither ferocious ignorance nor blood for blood. As Satan shall be no more, so Michael shall be no more. In the future no man shall slay his fellow, the earth shall be radiant, the human race shall love. It will come, citizens, that day when all shall be concord, harmony, light, joy, and life; it will come, and it is that it may come that we are going to die.

Whatever changes await us in the future, they are likely to involve a fraternal struggle within a single civilization rather than a clash between alien civilizations. The big challenges of the twenty-first century will be global in nature. What will happen when climate change triggers ecological catastrophes? What will happen when computers outperform humans in more and more tasks, and replace them in an increasing number of jobs? What will happen when biotechnology enables us to upgrade humans and extend life spans? No doubt we will have huge arguments and bitter conflicts over these questions. But these arguments and conflicts are unlikely to isolate us from one another. Just the opposite. They will make us ever more interdependent. Though humankind is very far from constituting a harmonious community, we are all members of a single rowdy global civilization.

According to a recent study of the brains of identical and fraternal twins, differences in the amount of gray matter in the frontal lobes are not only genetically influenced but are significantly correlated with differences in intelligence.37 A study of Albert Einstein’s brain revealed that he had large, unusually shaped inferior parietal lobules, which participate in spatial reasoning and intuitions about number.38 Gay men are likely to have a smaller third interstitial nucleus in the anterior hypothalamus, a nucleus known to have a role in sex differences.39 And convicted murderers and other violent, antisocial people are likely to have a smaller and less active prefrontal cortex, the part of the brain that governs decision making and inhibits impulses.40 These gross features of the brain are almost certainly not sculpted by information coming in from the senses, which implies that differences in intelligence, scientific genius, sexual orientation, and impulsive violence are not entirely learned.

The person who discovered my modest abilities was, of course, a sorcerer, whom I met by accident,’ continued Vilgefortz calmly. ‘He offered me a tremen- dous gift: the chance of an education and of self-improvement, with a view to join- ing the Brotherhood of Sorcerers.’ ‘And you,’ said the Witcher softly, ‘accepted the offer.’ ‘No,’ said Vilgefortz, his voice becoming increasingly cold and unpleasant. ‘I re- jected it in a rude – even boorish – way. I unloaded all my anger on the old fool. I wanted him to feel guilty; he and his entire magical fraternity. Guilty, naturally, for the gutter in Lan Exeter; guilty that one or two detestable conjurers – bastards with- out hearts or human feelings – had thrown me into that gutter at birth, and not be- fore, when I wouldn’t have survived. The sorcerer, it goes without saying, didn’t understand; wasn’t concerned by what I told him. He shrugged and went on his way, by doing so branding himself and his fellows with the stigma of insensitive, arrogant, whoresons, worthy of the greatest contempt.

It is not a war, it is a lesson of life (first part) It's a life lesson. It's not a war. War brings hatred, violence, destruction, while we are called, at this particular moment, to rediscover values ​​such as solidarity, fraternity, neighborliness and nature. The war metaphor, so dear to journalists and politicians, has the unique purpose of amplifying the context of a narrative, framing it perfectly for the use of Tg and Talk shows to remind us, rather than to inform us, which are meant to sell news, gaining a broad audience. To say that we are at war is, in my humble opinion, a pure example of lexical inclination. Don't fight at war on the couch at home or by repeatedly posting stories on your favorite social network. No border is in danger, there is no enemy out there to shoot down. And then, to understand it sincerely and serenely: we, as human beings, have been waging wars since the dawn of time. We are so brutal that for thousands of years we have killed each other with stones, sticks, swords, spears, cannons, machine guns and atomic bombs. Imagine if we needed a pandemic to declare war ... who are we? A stupid virus that's part of the nature of things? However, at this time there is a disease that affects and does so without distinguishing borders, nationalities, skin color or social status. And this is already a great first lesson in life. He tells us - as it should - that we are all the same. Diversity and distinctions are the fruit of our limited and limiting mind, the apotheosis of our finitude. We are facing a pandemic that, in order to be addressed, requires a strong sense of personal responsibility and collaboration between communities. It requires a counter-current gesture, of altruism, in an individualistic society, in which everyone thinks for himself and defends his goods. And this is a second life lesson. Let's stop looking at our little miserable garden made of selfishness, greed and spiritual misery. Do you know how this pandemic will end? With mutual help! We will have to help each other! Either the sense of community will predominate, or we will be doomed to eat each other. The message "No one is saved alone" launched by the Pope. This virus, in its way of being contagious, in making us stay a little alone with ourselves, tells us that the error was probably the first. The naiveté in believing that our way of life was right, the blindness in believing that we are happy and not superficial, the folly of seeing a world that burns and gets stuck on itself - and on us - pretending that it is normal. The mistake of considering the law of profit as the driving force of all. Instead of investing in healthcare, for our care, in solidarity, to strengthen the sense of community, we preferred to spend in the armament, to defend ourselves from others, from our fellow citizens. Isn't that a life lesson too? We wake up from the heat of a time when possession was more important than knowledge, it was deception and not truth, inhumanity and not benevolence. But not only that, it was the moment of insensitivity, blindness, selfishness, cowardice, appearance, mediocrity, misunderstanding and especially evil, in all its forms. Maybe, dear readers, it's time to acknowledge that the disease is not the virus. We are the disease! So far we have lived convinced that life, in a subtle way, has deceived us. That she was unfair and cruel. We forgot about ourselves watching the clock, with our all-powerful feeling, convinced that we can control the passage of time. As we were convinced that there is still time, that nothing will happen tomorrow and everything can be postponed. I was wrong. An invisible being, transported into the air we breathe and which, in just over a month, has traversed the seas, mountains and entire continents, was enough to bring to our knees all our beliefs and customs.

In The Lucifer Effect, Philip Zimbardo, citing decades of research, details all of the ways that ordinary, average individuals—whether they be soldiers in Guatemala, doctors in Nazi Germany, Hutus in Rwanda—can be stripped of their values, their morality, their souls. After elaborating on the variables that contribute to this process—isolation, drug use, denying people identities—he declares that the most important variable, far and away more important than the others, is the fear of being excluded from the in-group. Manipulating this fear, he asserts, is the most effective way people are transformed from ordinary human beings into human beings capable of evil. We tend to associate the desire for acceptance by the in-group with high school, but according to Zimbardo, this need does not stop at adolescence but continues through adulthood. He cites people’s willingness to suffer painful and or humiliating initiation rites in return for acceptance in fraternities, cults, social clubs, or the military. When the desire to be included is coupled with the terror of being excluded, Zimbardo writes that it can cripple initiative, negate personal autonomy, and lead people to do virtually anything to avoid rejection. “Authorities can command total obedience not through punishment or rewards but by means of the double-edged weapon: the lure of acceptance coupled with the threat of rejection.

Philosophy has to be an energy, with the aim and effect of improving man. Socrates has to enter Adam and produce Marcus Aurelius.1 In other words, make the man of wisdom emerge from the man of bliss. Change Eden into a lyceum.2 Science should be a tonic. Pleasure—what a sad goal, what a puny ambition! The brute feels pleasure. To think—that’s the real triumph of the soul. To hold out thought to quench people’s thirst, to hand everyone the notion of God as an elixir, to cause conscience and science to fraternize inside them, make them more just through such a mysterious confrontation—that is the purpose of real philosophy. Morality is the blossoming of sundry truths. To contemplate leads to action. The absolute has to be put into practice. What is ideal has to be breathable, drinkable, edible to the human mind. It is the ideal that has the right to say: “Take of this, this is my body, this is my blood.” Wisdom is Holy Communion. It is on this condition that it ceases to be a sterile love of science and becomes the one, almighty method of human rallying, and is promoted from philosophy to religion. Philosophy should not be a simple ivory tower built over mystery so that it can gaze at it at its leisure, with no other consequence than being at curiosity’s beck and call. For us, postponing the development of our thinking for some other occasion, we will just say here that we do not understand either man as a starting point, nor progress as an end, without these two forces that are the two engines: faith and love. Progress is the end; the ideal is the model. What is the ideal? God.

NO MATTER WHAT PART OF THE WORLD we come from, fundamentally we are all the same human beings. We all seek happiness and want to avoid suffering. We all have essentially the same needs and similar concerns. As human beings, we all want to be free, to have the right to decide our own destiny as individuals as well as the destiny of our people. That is human nature. The problems that confront us today are created by man, whether they are violent conflicts, destruction of the environment, poverty, or hunger. These problems can be resolved thanks to human efforts, by understanding that we are brothers and sisters and by developing this sense of fraternity. We must cultivate a universal responsibility toward each other and extend it to the planet that we have to share. I feel optimistic that the ancient values that have sustained mankind are reaffirming themselves today, preparing the way for a better, happier twenty-first century. I pray for all of us, oppressor and friend, so that together we can succeed in building a better world through mutual understanding and love, and that in doing so we may reduce the pain and suffering of all sentient beings.3 On December 10, 1989, the Dalai Lama’s Nobel Peace Prize acceptance speech, quoted in part above, was broadcast throughout the world. The cause of Tibet had become international. But it was not as the leader of a government in exile, or as a Tibetan, that the Dalai Lama accepted the Nobel Prize. He shared this distinction as a human being with all those who recognize each other’s basic human values. By claiming his humanity in the universal language of the heart, which goes beyond ideological rifts and notions of cultural identity, the Dalai Lama gave us back our humanity. In Oslo on December 10, 1989, we all received the Nobel Peace Prize.

The post-totalitarian system touches people at every step, but it does so with its ideological gloves on. This is why life in the system is so thoroughly permeated with hypocrisy and lies: government by bureaucracy is called popular government; the working class is enslaved in the name of the working class; the complete degradation of the individual is presented as his or her ultimate liberation; depriving people of information is called making it available; the use of power to manipulate is called the public control of power, and the arbitrary abuse of power is called observing the legal code; the repression of culture is called its development; the expansion of imperial influence is presented as support for the oppressed; the lack of free expression becomes the highest form of freedom; farcical elections become the highest form of democracy; banning independent thought becomes the most scientific of world views; military occupation becomes fraternal assistance. Because the regime is captive to its own lies, it must falsify everything. It falsifies the past. It falsifies the present, and it falsifies the future. It falsifies statistics. It pretends not to possess an omnipotent and unprincipled police apparatus. It pretends to respect human rights. It pretends to persecute no one. It pretends to fear nothing. It pretends to pretend nothing. Individuals need not believe all these mystifications, but they must behave as though they did, or they must at least tolerate them in silence, or get along well with those who work with them. For this reason, however, they must live within a lie. They need not accept the lie. It is enough for them to have accepted their life with it and in it. For by this very fact, individuals confirm the system, fulfil the system, make the system, are the system.

And what’s the solution of preventing this debacle? Plenty of ‘em! The Communists have a patent Solution they know will work. So have the Fascists, and the rigid American Constitutionalists—who call themselves advocates of Democracy, without any notion what the word ought to mean; and the Monarchists—who are certain that if we could just resurrect the Kaiser and the Czar and King Alfonso, everybody would be loyal and happy again, and the banks would simply force credit on small business men at 2 per cent. And all the preachers—they tell you that they alone have the inspired Solution. “Well, gentlemen, I have listened to all your Solutions, and I now inform you that I, and I alone, except perhaps for Walt Trowbridge and the ghost of Pareto, have the perfect, the inevitable, the only Solution, and that is: There is no Solution! There will never be a state of society anything like perfect! “There never will be a time when there won’t be a large proportion of people who feel poor no matter how much they have, and envy their neighbors who know how to wear cheap clothes showily, and envy neighbors who can dance or make love or digest better.” Doremus suspected that, with the most scientific state, it would be impossible for iron deposits always to find themselves at exactly the rate decided upon two years before by the National Technocratic Minerals Commission, no matter how elevated and fraternal and Utopian the principles of the commissioners. His Solution, Doremus pointed out, was the only one that did not flee before the thought that a thousand years from now human beings would probably continue to die of cancer and earthquake and such clownish mishaps as slipping in bathtubs. It presumed that mankind would continue to be burdened with eyes that grow weak, feet that grow tired, noses that itch, intestines vulnerable to bacilli, and generative organs that are nervous until the age of virtue and senility. It seemed to him unidealistically probable, for all the “contemporary furniture” of the 1930’s, that most people would continue, at least for a few hundred years, to sit in chairs, eat from dishes upon tables, read books—no matter how many cunning phonographic substitutes might be invented, wear shoes or sandals, sleep in beds, write with some sort of pens, and in general spend twenty or twenty-two hours a day much as they had spent them in 1930, in 1630.

In order to refashion the world, it is necessary for people themselves to adopt a different mental attitude. Until man becomes brother unto man, there shall be no brotherhood of men. No kind of science or material advantage will ever induce people to share their property or their rights equitably. No one will ever have enough, people will always grumble, they will always envy and destroy one another. You ask when will all this come about. It will come about, but first there must be an end to the habit of self-imposed isolation of man.’ ‘What isolation?’ I asked him. ‘The kind that is prevalent everywhere now, especially in our age, and which has not yet come to an end, has not yet run its course. For everyone nowadays strives to dissociate himself as much as possible from others, everyone wants to savour the fullness of life for himself, but all his best efforts lead not to fullness of life but to total self-destruction, and instead of ending with a comprehensive evaluation of his being, he rushes headlong into complete isolation. For everyone has dissociated himself from everyone else in our age, everyone has disappeared into his own burrow, distanced himself from the next man, hidden himself and his possessions, the result being that he has abandoned people and has, in his turn, been abandoned. He piles up riches in solitude and thinks: ‘How powerful I am now, and how secure,’ and it never occurs to the poor devil that the more he accumulates, the further he sinks into suicidal impotence. For man has become used to relying on himself alone, and has dissociated himself from the whole; he has accustomed his soul to believe neither in human aid, nor in people, nor in humanity; he trembles only at the thought of losing his money* and the privileges he has acquired. Everywhere the human mind is beginning arrogantly to ignore the fact that man’s true security is to be attained not through the isolated efforts of the individual, but in a corporate human identity. But it is certain that this terrible isolation will come to an end, and everyone will realize at a stroke how unnatural it is for one man to cut himself off from another. This will indeed be the spirit of the times, and people will be surprised how long they have remained in darkness and not seen the light. It is then that the sign of the Son of man will appear in heaven…* But, nevertheless, until then man should hold the banner aloft and should from time to time, quite alone if necessary, set an example and rescue his soul from isolation in order to champion the bond of fraternal love, though he be taken for a holy fool. And he should do this in order that the great Idea should not die…

They had also brought in a piece of human scrap so monstrous that everyone recoiled at the sight, that it shocked men who were no longer shockable. I shut my eyes; I had already seen far too much and I wanted to be able to forget eventually. This thing, this being, screamed in a corner like a maniac. The revulsion that turned our stomachs told us that it would be an act of generosity, a fraternal act, to finish him off.

Equality is a receding dream. No level playing fields exist. With apologies to the great Jean Jacques Rousseau, man is not born free. Equality between human beings is impossible, although they could achieve a measure of fraternity.

Today, our challenge is not so much atheism as the need to respond adequately to many people’s thirst for God, lest they try to satisfy it with alienating solutions or with a disembodied Jesus who demands nothing of us with regard to others. Unless these people find in the Church a spirituality which can offer healing and liberation, and fill them with life and peace, while at the same time summoning them to fraternal communion and missionary fruitfulness, they will end up being taken in by solutions which neither make life truly human nor give glory to God” (89

I was always joining and leaving different groups and fraternities, always thinking that I had finally met the person who could reveal to me the mysteries of the invisible world, but in the end I was always disappointed to discover that most of these people, however well-intentioned, were merely following this or that dogma and tended to be fanatics, because fanaticism is the only way to put an end to the doubts that constantly trouble the human soul.

Where were you on the night of March 7?" Typical detective stuff you hear on television all the time. It's so phony. I hate it. Most people can't remember where they were three nights ago much less on a particular date. I know I can't. The times you remember are the ones you're supposed to: Christmas Day, the Fourth of July, your birthday. As you get older and occasionally look back, even those days drift together into one small blob of memories. But you always remember the first time and the last. You remember your first day of school and the last. You remember the first time you went to the show by yourself and the last time you saw your grandfather. The first time you made love. Most of the nights of my life have passed by barely noticed, like the black squares of rosary beads slipping through the wrinkled fingers in the last pew. But later, when I've looked back, I've realized that a few ink colored seeds have taken root in my mind and have grown into oaken strength. My dreams drift back and nestle in their branches. If those nights were suddenly not to be, I, who had come to lean on them, to relish those few surviving leaves of a young autumn that has passed and will not come again, would not know where I'd been. And I'd wonder, even more so, if there was anywhere to go. Every Chicago winter delivers four gray weeks, with rare spots of sunshine that are apparently the flipside of hell. Teeth bared, the wind comes snarling off the lake with every intention of shredding the skin off your face. Numb since November, hands can no longer tell or care if they are wearing gloves. Snowmen, offsprings of childhood enthusiasm, are rarely born during these weeks. Along with the human spirit, the temperature continues to plummet. The ground is smothered by aging layers of ice and snow. Looking at a magazine ad, you see a vaguely familiar blanket of green. Squinting back through months of brown snow, salt-marked shoes, running noses, icy railings, slippery sidewalks, and smoking sewers, you try to recall the feeling of grass. February is four weeks of hanging onto the ropes, waiting to be saved from a knockout by the bell of spring. One year, I was invited to Engrim University's President's Ball, which was to be held on the first Saturday in February. I don't know why I was invited. Most of the students who received invitations were involved in a number of extracurricular activities; they participated in student government, belonged to various clubs, were presidents of fraternities or sororities, were doing extremely well academically or were, in some other way, pleasing the gods. I was never late with my tuition payments. Maybe that was it. Regardless, the President's Ball was to be held in the main ballroom of one of Chicago's swankiest hotels. I thought it was an excellent opportunity to impress Sarah with my importance. A light snowfall was dotting the night air when

In its extreme Stalinist form the Russian megamachine betrayed, even before Hitler, the most sinister defects of the ancient megamachine: its reliance upon physical coercion and terrorism, its systematic enslavement of the entire working population, including members of the dictatorial party, its suppression of free personal intercourse, free travel, free access to the existing store of knowledge, free association, and finally its imposition of human sacrifice to appease the wrath and sustain the life of its terrible, blood-drinking God, Stalin himself. The result of this system was to transform the entire country into a prison, part concentration camp, part extermination laboratory, from which the only hope of escape was by death. The 'liberty, fraternity, and equality' of the French Revolution had turned, by a further revolution around the same axle, into alienation, inequality, and enslavement.

The formation of Associations was another element which contributed to Baptist success. At first, in many places, these began in simple annual meetings for religious exercises simply, but they naturally drifted into organic bodies including other objects as well. The Baptists were very jealous of them, fearing that they might trench on the independency of the Churches and come in time to exercise authority after the order of presbyteries, instead of confining themselves to merely fraternal aims. This has always been the tendency in the voluntary bodies of Christian history, and for this reason Associations will bear close watching at all times, as they are simply human in their origin.

I often refer to the great mythologist and American author Joseph Campbell (1904-1987) in this book. He used the designation of „hero“ to describe individuals who embark on the monumental psychological task of expanding and evolving consciousness and famously charted this journey. This hero‘s journey begins in our inherent state of blindness, separation, and suffering and progresses on a circular (as opposed to linear) route made up of stages shared by myths and legends spanning all cultures and epochs. From Buddha to Christ, Arjuna to Alice in Wonderland, the hero‘s journey is one of passing through a set of trials and phases: seeking adventure, encountering mentors, slaying demons, finding treasure, and returning home to heal others. Tibetan Buddhism‘s and Campbell‘s descriptions of the hero both offer a travel-tested road map of a meaningful life, a path of becoming fully human – we don‘t have to wander blindly, like college kids misguidedly hazed by a fraternity, or spiritual seekers abused in the thrall of a cult leader. The hero archetype is relevant to each of us, irrespective of our background, gender, temperament, or challenges, because we each have a hero gene within us capable of following the path, facing trials, and awakening for the benefit of others. Becoming a hero is what the Lam Rim describes as taking full advantage of our precious human embodiment. It‘s what Campbell saw as answering the call to adventure and following our bliss – not the hedonic bliss of chasing a high or acquiring more stuff, but the bliss of the individual soul, which, like a mountain stream, reaches and merges with the ocean of universal reality. (p. 15)

Migrants are not seen as entitled like others to participate in the life of society, and it is forgotten that they possess the same intrinsic dignity as any person. Hence they ought to be “agents in their own redemption.”41 No one will ever openly deny that they are human beings, yet in practice, by our decisions and the way we treat them, we can show that we consider them less worthy, less important, less human. For Christians, this way of thinking and acting is unacceptable, since it sets certain political preferences above deep convictions of our faith: the inalienable dignity of each human person regardless of origin, race, or religion, and the supreme law of fraternal love.

Digital connectivity is not enough to build bridges. It is not capable of uniting humanity.

Diko had learned, as most did in Pastwatch, that for most of human history, the virtue of empathy was confined to one's kinship group or tribe. People who were not members of the tribe were not people. Instead they were animals -- either dangerous predators, useful prey, or beasts of burden. It was only now and then that a few great prophets declared people of other tribes, even of other languages or races, to be human. Guest- and host-rights gradually evolved. Even in modern times, when such attractive notions as the fundamental equality and fraternity of humankind were preached in every corner of the world, the idea that a stranger is not a person still remained just under the surface.

the so-called Waidhofen Manifesto of the mid-1880s barring Jews from membership in student organizations and fraternities. He quotes these lines from that document, and they are explicit: “Everyone of a Jewish mother, every human being in whose veins flows Jewish blood, is from the day of his birth without honor and void of all the refined emotions.… He is ethically subhuman.

Only after I've lived more or better, will I manage to depreciate what is human," Joana sometimes told him. "Human- me. Human- mankind separated into individuals. To forget them because my relationships with them can only be sentimental. If I seek them out, I demand or give them the equivalent of the same old words we always hear, "fraternity", "justice". If they had any real value, it wouldn't be because they are the apex, but the base of a triangle. They'd be the condition rather than the fact itself. Yet they end up occupying all of our mental and emotional space precisely because they are impossible to realize, they are against nature. They are fatal, in spite of everything, in the state of promiscuity in which we live. In this state hatred becomes love, which is really no more than the quest for love, never attained except in theory, as in Christianity. Oh spare me, bellowed Otávio. She had wanted to stop but tiredness and the excitement of his presence sharpened her mind and the words poured out unceasing. "It's hard to depreciate what is human," she went on, "hard to escape this atmosphere of failed revolt (adolescence), of solidarity with others whose efforts have also been impotent. But how good it would be to build something pure, free of false sublimated love, free of the fear of not loving... Fear of not loving, worse than the fear of not being loved...

Lombardi himself was partly responsible for this. He alone among the men of the four great Fordham front walls emerged as a large enough figure later in life to carry the legend. But this was also the work of the storytellers. Grantland Rice and Damon Runyon and their brethren glorified the 1936 line above all others, and their fraternal heir, Tim Cohane, continued the tradition. There is something to be said for the way they presented the world, looking for the romantic aspects of human nature through the playing of games, preferring it to what would come later, the cynicism of modern journalism and its life-deadening focus on money, controversy and man’s inevitable fall from grace. The problem with the storytellers was not their exaltation of myth, but their pursuit of the ideal to the exclusion of reality, allowing for the perpetuation of the fallacy of the innocent past.

member of God’s family, one of his children. This supernatural joy, closely linked to the Cross, is the great secret of Christians.[637] A child of God never loses his peace, not even in the darkest of moments; consciousness of his divine filiation frees him from interior tension, and moves him to return contritely and confidently to his Father’s house if he has gone astray out of weakness. Divine filiation is also the foundation of Christian fraternity, which lies far above the human bond of solidarity.[

Last night I was lying on the bed doing a double crostic and looked up a quotation in the paperbacked Quotation Dictionary that I carry around with me specifically for that purpose. I immediately became lost in the book and read all the Shakespeare ones right through very slowly. There was hardly a line there that I didn't immediately know but seeing the miraculous words in print again doomed me to a long trance of nostalgia, a stupor of melancholy, like listening to really massive music, music that moans and thunders and plumbs fathomless depths. i wandered through the book for a long time but no other writer hit me with quite the same regard as William S. What a stupendous God he was, he is. What chance combination of genes went to the making of that towering imagination, that brilliant gift of words, that staggering compassion, that understanding of all human frailty, that total absence of pomposity, that wit, that pun, that joy in words and the later agony. It seems that he wrote everything worth writing and the rest of his fraternity have merely fugued on his million themes.

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Only after I've lived more or better, will I manage to depreciate what is human," she sometimes told him. "Human-me. Human-mankind separated into individuals. To forget them because my relationships with them can only be sentimental. If I seek them out, I demand or give them the equivalent of the same old words we always hear, 'fraternity,' 'justice.' If They had any real value, it wouldn't be because they are the apex, but the base of a triangle. They'd be the condition rather than the fact itself. Yet they end up occupying all of our mental and emotional space precisely because they are impossible to realize, they are against nature. They are fatal, in spite of everything, in the state of promiscuity in which we live. In this state hatred becomes love, which is really no more than the quest for love, never attained except in theory...

Englishmen of Whiggish persuasion were convinced that, after decades and centuries of thought and travail, the British constitution had come to represent the best way to achieve that goal. Drawing heavily from Greek and Roman thinkers who had affirmed the need of mixed government in order to achieve balance and harmony among social classes, the English had achieved such a balance of social power among king, lords, and commons that a political balance of power would be counterpoised among these powerful estates. Social equilibrium in short would produce political equilibrium, which in turn would prevent the kind of immoderate government that might interfere in men’s liberties. This elaborate edifice was based on the theory that men, being naturally selfish, irrational, aggressive, greedy, and lustful, had to be not only protected in their liberty from government but protected from one another by government. The “Interest of Freedom,” Marchamont Nedham had written in the mid-1650s, “is a Virgin that everyone seeks to deflower.” Paine and his fellow radicals rejected this view of human nature and the Whiggish apparatus that went with it. Perhaps the people of the Old World, divided into unequal estates and corrupted by their rulers, were prone to depravity and unreason, they granted, but Americans were different. Farmers and mechanics and all others who wore “leathern aprons,” being more equal and fraternal and less grasping and competitive, were more reasonable and virtuous. Because of his faith in human nature and the perfectibility of man, as Eric Foner has said, “Paine could reject the need for governmental checks and balances.

Even more effective, however is to compare the results of adoption studies between fraternal (dizygotic or DZ) versus identical (monozygotic or MZ) twins.

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To make the people happy, lash them with guns. The great words are empty, the high-sounding ones, Fraternity, Justice, the Mission of France, Liberty, Progress, Human Rights, Tolerance; Socrates was mad; read Lelut and learn; Christ, demagogue with a socialist turn, Is much over-rated; the cannon is God, Paixhans is its prophet; Earth, throw up your sod! Man's ultimate aim is to learn how to kill. The sword is the way to keep the people still.

humans can endure only in a fraternity of social justice.

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The spirit of Muad’Dib is more than words, more than the letter of the Law which arises in his name. Muad’Dib must always be that inner outrage against the complacently powerful, against the charlatans and the dogmatic fanatics. It is that inner outrage which must have its say because Muad’Dib taught us one thing above all others: that humans can endure only in a fraternity of social justice.

The astronaut Edgar D. Mitchell said of his experience of viewing Earth from the moon: “You develop an instant global consciousness, a people orientation, an intense dissatisfaction with the state of the world, and a compulsion to do something about it. From out there on the moon, international politics look so petty. You want to grab a politician by the scruff of the neck and drag him a quarter of a million miles and say, ‘Look at that, you son of a bitch.’ ” I love this quote for many reasons. One, because it illustrates that all the well-meaning talk of oneness, such as you have found in this book, is built upon an empirical reality. We’re all one, the human family; when you pull back to outer space or dive within to inner space, that becomes clear. I like that traveling to the moon was such an emotional and spiritual experience for Edgar, as I have always thought that astronauts would be tough military types that wouldn’t be given to such profound pronouncements. Mostly, though, I love his violent conclusion that he’d like to grab a politician by the scruff of the neck and take him to the moon. Firstly because to grab anyone by the scruff of the neck is an animal and implausible thing to do. I just felt the back of my neck and there’s barely any scruff to grab. Unless this politician had a particularly fat neck, Edgar would have to be content with an inch of skin between his thumb and forefinger, like he was holding a teacup; he might as well have his pinkie finger extended. Then he’d have to kidnap the bloke, presumably from Washington, drag him all the way to Cape Canaveral, Florida, into the NASA HQ, presumably give him some basic space training, put him in a suit, a rocket, strap him in, spend a few days getting to the moon, then finally march him out and admonish him for his lack of perspective. I don’t think he could sustain his indignation for that long. I reckon he’d start to feel a connection to the terrified politician at some point during that journey, possibly in the training section, where they’d have to acclimatize to zero gravity in a swimming pool. Also, surely once Edgar got back to the moon and he looked back to Earth, his love of all the members of the human family would kick back in and he might feel too guilty to lay into the sobbing and vertiginous, undisclosed politician. Among the small number of people who have seen our planet from space this sense of enlightenment is seemingly common. There are loads of comparable quotes that illustrate this strong sense of connection and fraternity. I chose Edgar D. Mitchell’s one because he’s the only astronaut who saw his epiphany as an impetus to snatch a senator and beat him up on the moon like an intergalactic Vito Corleone.

Well, if you find fraternal organizations based on hierarchical structure appealing, you shouldn't have too much trouble settling into life in a wolf pack, even if you are human.

At the summit of the intellectual scale, the major intellectual development of the end of the nineteenth century was the discovery of the reality and power of the subconscious in human thought and the irrational in human action. While Bergson and Freud had absolutely nothing to do with fascism, and indeed suffered personally from it, their work helped undermine the liberal conviction that politics means free people choosing the best policies by the simple exercise of their reason. Their findings—particularly Freud’s—were spread and popularized after 1918 by direct wartime experiences such as battlefield emotional trauma, for which the term “shell shock” was invented. At the bottom of the intellectual scale, a host of popular writers reworked an existing repertory of themes—race, nation, will, action— into harder, more aggressive forms as the ubiquitous social Darwinism. Race, hitherto a rather neutral term for any animal or human grouping, was given a more explicitly biological and hereditarian form in the late nineteenth century. Charles Darwin’s cousin Francis Galton suggested in the 1880s that science gave mankind the power to improve the race by urging “the best” to reproduce; he invented the word “eugenics” for this effort. The nation—once, for progressive nationalists like Mazzini, a framework for progress and fraternity among peoples—was made more exclusive and ranked in a hierarchy that gave “master races” (such as the “Aryans,” a figment of nineteenth-century anthropological imagination) the right to dominate “inferior” peoples. Will and action became virtues in themselves, independently of any particular goal, linked to the struggle among the “races” for supremacy.

Every official Organization for the Defense of Fauna and Flora had blacklisted him: his 'methods' were deplored and he was reproached also with having often been mixed up in political struggles. And that was true. The roots were innumerable, infinite in their variety and beauty, and some of them were deeply implanted in the human soul — a ceaseless tormented aspiration, a need for infinity, a thirst, a presentiment, a limitless expectation: liberty, equality, fraternity, dignity...

To the white man the elephant had long meant merely ivory, and to the black man it always meant merely meat — the most abundant quantity of meat that a lucky hit with the assagai could procure for him. The idea of the 'beauty' of the elephant, of the 'nobility' of the elephant, was the idea of a man who had had enough to eat, a man of restaurants and of two meals a day and of museums of abstract art — an idea typical of a decadent society that takes refuge in abstractions from the ugly social realities it is incapable of facing, and makes itself drunk on vague and twilight notions of the beautiful, of the noble, of the fraternal, simply because the purely poetic attitude is the only one which history allows it to adopt. Bourgeois intellectuals insisted that a society on the march and in full spate should encumber itself with elephants simply because in that way they themselves hoped to escape destruction. They knew that they were just as anachronistic and cumbersome as these prehistoric animals; it was just a way of claiming mercy for themselves, of asking to be spared. Morel was typical of them. But to human beings in Africa, the elephant’s only beauty was the weight of his meat, and as for human dignity, that was first and foremost a full belly. Perhaps, when the African does have his belly full, perhaps then he too will take an interest in the beauty of the elephant and will in general give himself up to agreeable meditations on the splendors of nature. For the moment, nature spoke to him of splitting the elephant’s belly open and plunging his teeth into it and eating, eating till he dropped, because he did not know where the next morsel would come from.

As I stated in Chapter 4, and justified in Chapters 5–8, I believe the genetic assimilation hypothesis is at odds with the evidence from cognitive science. Time and again the evidence indicates wealth, not poverty, of the stimulus: covariation between the development of distinctively human cognitive mechanisms and opportunities for learning (Chapter 2). This covariation does not rule out, in principle, the possibility that genetic evolution has speeded up the relevant learning processes. However, I have not been able to find positive evidence that this kind of genetic assimilation has occurred—for ex­ample, evidence that learning is faster in natural than unnatural conditions, or that identical twins are more alike than fraternal twins. Indeed, in cases where positive evidence of genetic influence has been sought, the signs have pointed in the opposite direction. For example, people are not slower to associate body movements with unnatural stimuli, events that our ancestors would not have encountered, and identical twins are no more alike in their imitative ability than fra­ternal twins (McEwen et al., 2007; see Chapter 6). So, the current evidence suggests that our cognitive gadgets have not been genetically assimilated. But if this is true, why is it true?

Our epoch of apparent indifference is the beginning of the greatest crisis of religion and morality which has struck humanity since it has begun to think. Even politics is touched; to the celebrated formula which summarizes the secular Christianity of the Revolution: Liberty, Equality, Fraternity, we respond: Determinism, Inequality, Selection!

I cannot see why all men are not friends below. The identity of your weaknesses and misfortunes, the need that you have one for another, the shortness of your lives, the spectacle of the infinite greatness of the spheres, and the comparison of these with your own littleness, all ought to unite you fraternally, as voyagers threatened with shipwreck.

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His whole theory is a fraud! Humanity will find in itself the power to live for virtue even without believing in immortality. It will find it in love for freedom, for equality, for fraternity.

On November 29, 1860, Thanksgiving, Benjamin Morgan Palmer, one of the most influential Southern preachers, gave one of the most polemic proslavery secession sermons ever, which became one a Confederate propaganda tool: “Some 50,000 copies of that sermon were printed in pamphlet form and circulated throughout the South. That pamphlet became a most powerful part of Southern propaganda.” Palmer thundered against abolitionists, particularly Northern ministers, equating them to atheists and French Revolution radicals: Last of all, in this great struggle, we defend the cause of God and religion. The abolition spirit is undeniably atheistic. The demon which erected its throne upon the guillotine in the days of Robespierre and Marat, which abolished the Sabbath and worshipped reason in the person of a harlot, yet survives to work other horrors, of which those of the French Revolution are but the type. Among a people so generally religious as the American, a disguise must be worn; but it is the same old threadbare disguise of the advocacy of human rights. . . . These self- constituted reformers must quicken the activity of Jehovah or compel his abdication. . . . This spirit of atheism, which knows no God who tolerates evil, no Bible which sanctions law, and no conscience that can be bound by oaths and covenants, has selected us for its victims, and slavery for its issue. Its banner- cry rings out already upon the air— “liberty, equality, fraternity,” which simply interpreted mean bondage, confiscation and massacre. . . . To the South the high position is assigned of defending, before all nations, the cause of all religion and of all truth.

On November 29, 1860, Thanksgiving, Benjamin Morgan Palmer, one of the most influential Southern preachers, gave one of the most polemic proslavery secession sermons ever, which became one a Confederate propaganda tools: “Some 50,000 copies of that sermon were printed in pamphlet form and circulated throughout the South. That pamphlet became a most powerful part of Southern propaganda.”5 Palmer thundered against abolitionists, particularly Northern ministers, equating them to atheists and French Revolution radicals: Last of all, in this great struggle, we defend the cause of God and religion. The abolition spirit is undeniably atheistic. The demon which erected its throne upon the guillotine in the days of Robespierre and Marat, which abolished the Sabbath and worshipped reason in the person of a harlot, yet survives to work other horrors, of which those of the French Revolution are but the type. Among a people so generally religious as the American, a disguise must be worn; but it is the same old threadbare disguise of the advocacy of human rights. . . . These self- constituted reformers must quicken the activity of Jehovah or compel his abdication. . . . This spirit of atheism, which knows no God who tolerates evil, no Bible which sanctions law, and no conscience that can be bound by oaths and covenants, has selected us for its victims, and slavery for its issue. Its banner- cry rings out already upon the air— “liberty, equality, fraternity,” which simply interpreted mean bondage, confiscation and massacre. . . . To the South the high position is assigned of defending, before all nations, the cause of all religion and of all truth.

Tribal feuds only serve to perpetuate old grudges buried deep in the memory. By throwing himself with all his force into the vendetta, the native tries to persuade himself that colonialism does not exist, that everything is going on as before, that history continues. Here on the level of communal organizations we clearly discern the well-known behavior patterns of avoidance. It is as if plunging into a fraternal blood- bath allowed them to ignore the obstacle, and to put off till later the choice, nevertheless inevitable, which opens up the question of armed resistance to colonialism. Thus collective autodestruction in a very concrete form is one of the ways in which the native's muscular tension is set free. All these patterns of conduct are those of the death reflex when faced with danger, a suicidal behavior which proves to the settler (whose existence and domination is by them all the more justified) that these men are not reasonable human beings.