I Hate Restrictions Quotes

The more I love humanity in general the less I love man in particular. In my dreams, I often make plans for the service of humanity, and perhaps I might actually face crucifixion if it were suddenly necessary. Yet I am incapable of living in the same room with anyone for two days together. I know from experience. As soon as anyone is near me, his personality disturbs me and restricts my freedom. In twenty-four hours I begin to hate the best of men: one because he’s too long over his dinner, another because he has a cold and keeps on blowing his nose. I become hostile to people the moment they come close to me. But it has always happened that the more I hate men individually the more I love humanity.

Jane, my little darling (so I will call you, for so you are), you don't know what you are talking about; you misjudge me again: it is not because she is mad I hate her. If you were mad, do you think I should hate you?" "I do indeed, sir." "Then you are mistaken, and you know nothing about me, and nothing about the sort of love of which I am capable. Every atom of your flesh is as dear to me as my own: in pain and sickness it would still be dear. Your mind is my treasure, and if it were broken, it would be my treasure still: if you raved, my arms should confine you, and not a strait waistcoat--your grasp, even in fury, would have a charm for me: if you flew at me as wildly as that woman did this morning, I should receive you in an embrace, at least as fond as it would be restrictive. I should not shrink from you with disgust as I did from her: in your quiet moments you should have no watcher and no nurse but me; and I could hang over you with untiring tenderness, though you gave me no smile in return; and never weary of gazing into your eyes, though they had no longer a ray of recognition for me.

I have a recurring fantasy that one more article has been added to the Bill of Rights: the right to free access to imagination. I have come to believe that genuine democracy cannot exist without the freedom to imagine and the right to use imaginative works without any restrictions. To have a whole life, one must have the possibility of publicly shaping and expressing private worlds, dreams, thoughts and desires, of constantly having access to a dialogue between the public and private worlds. How else do we know that we have existed, felt, desired, hated, feared?

yes, i am one of those awful bra-burning feminists. no, i do not hate all men. no, i do not want to switch out the patriarchy for a matriarchy. what i do want, however, is complete equality—a fair chance at becoming the best version of myself. no more restrictions.

I heard exactly the same thing, a long time ago to be sure, from a doctor," the elder remarked. "He was then an old man, and unquestionably intelligent. He spoke just as frankly as you, humorously, but with a sorrowful humor. 'I love mankind,' he said, 'but I am amazed at myself: the more I love mankind in general, the less I love people in particular, that is, individually, as separate persons. In my dreams,' he said, 'I often went so far as to think passionately of serving mankind, and, it may be, would really have gone to the cross for people if it were somehow suddenly necessary, and yet I am incapable of living in the same room with anyone even for two days, this I know from experience. As soon as someone is there, close to me, his personality oppresses my self-esteem and restricts my freedom. In twenty-four hours I can begin to hate even the best of men: one because he takes too long eating his dinner, another because he has a cold and keeps blowing his nose. I become the enemy of people the moment they touch me,' he said. 'On the other hand, it has always happened that the more I hate people individually, the more ardent becomes my love for humanity as a whole.

The common perception is that man hating is solely a radical feminist practice. In my essay, I maintain that is neither radical nor particularly feminist. It's a human response to having your autonomy restricted, and in some cases, destroyed.

And there were men who worked as hard to restrict the vote as others did to expand it, such as John Randolph of Roanoke, who fought to deny the franchise to men without property, declaring, "I am an aristocrat. I love liberty. I hate equality.

I am so sorry. I'm more sorry than I've ever been in my life. I don't mind being on restriction and having to clean the school. I can even live with the fact that everybody's mad at me, but I hate that I hurt you." "Do you love this guy?" "No! He means nothing. The kiss meant nothing." Tristan looked me straight in the eyes, his stare pinning me to the ground. "That makes it worse, you know. I know you think that somehow it will make me feel better, but it doesn't. You threw away everything, and it wasn't even for someone that mattered.

I love humanity,’ he said, ‘but I wonder at myself. The more I love humanity in general, the less I love man in particular. In my dreams,’ he said, ‘I have often come to making enthusiastic schemes for the service of humanity, and perhaps I might actually have faced crucifixion if it has been suddenly necessary; and yet I am incapable of living in the same room with anyone for two days together, as I know by experience. As soon as anyone is near me, his personality disturbs my self-complacency and restricts my freedom. In twenty-four hours I begin to hate the best of men: one because he’s too long over his dinner; another because he has a cold and keeps on blowing his nose. I become hostile to people the moment they come close to me. But it has always happened that the more I detest men individually the more ardent becomes my love for humanity.

And then," said Sarnac, "I remember that I made a prophecy. I made it - when did I make it? Two thousand years ago? Or two weeks ago? I sat in Fanny's little sitting-room, an old-world creature amidst her old-world furnishings, and I said that men and women would not always suffer as we were suffering then. I said that we were still poor savages, living only in the bleak dawn of civilisation, and that we suffered because we were under-bred, under-trained and darkly ignorant of ourselves, that the mere fact that we knew our own unhappiness was the promise of better things and that a day would come when charity and understanding would light the world so that men and women would no longer hurt themselves and one another as they were doing now everywhere, universally, in law and in restriction and in jealousy and in hate, all round and about the earth.

The better question is: Do you want to recover?” I didn’t have an answer; I wasn’t sure. Recovery sounded great on paper and in the calm and casual way he said it. But why did the very thought of recovery seem like the most excruciating and difficult thing? What if I started hating myself after a few months of making conscious efforts to be a healthy person again? What if recovery meant being fat all over again? What if I wasn’t ready? “I’m not sure,” I said.

I can't imagine why a media company views a law preventing the commission of hate speech as a restriction on media freedom, but it is probably similar to how some religious folk view hate speech as being essential to religious freedom.

As soon as anyone is near me, his personality disturbs my self-complacency and restricts my freedom. In twenty-four hours I begin to hate the best of men: one because he’s too long over his dinner; another because he has a cold and keeps on blowing his nose.

I hate the feeling of restriction when people are here with me and hate the emptiness when they are gone, as though with them have gone opportunities I didn't use, things I never saw or understood that I should and could have understood. Like having a book in my possession that I didn't bother to read properly.

I hate this dress,” I grumbled, and slogged upstairs. Each step was a challenge due to the restrictive fabric. “I don’t.” I glanced back at a grinning Ryder. The door creaked as I pulled it open on the third floor. Ryder reached past me and held it. “It’s my roommate’s, so if you want to borrow it, you have to take it up with her.” I slipped past him. “You’re quite the feisty drunk

To an American Negro living in the northern part of the United States the word South has an unpleasant sound, an overtone of horror and of fear. For it is in the South that our ancestors were slaves for three hundred years, bought and sold like cattle. It is in the South today that we suffer the worst forms of racial persecution and economic exploitation--segregation, peonage, and lynching. It is in the Southern states that the color line is hard and fast, Jim Crow rules, and I am treated like a dog. Yet it is in the South that two-thirds of my people live: A great Black Belt stretching from Virginia to Texas, across the cotton plantations of Georgia and Alabama and Mississippi, down into the orange groves of Florida and the sugar cane lands of Louisiana. It is in the South that black hands create the wealth that supports the great cities--Atlanta, Memphis, New Orleans, where the rich whites live in fine houses on magnolia-shaded streets and the Negroes live in slums restricted by law. It is in the South that what the Americans call the "race problem" rears its ugly head the highest and, like a snake with its eyes on a bird, holds the whole land in its power. It is in the South that hate and terror walk the streets and roads by day, sometimes quiet, sometimes violent, and sleep n the beds with the citizens at night.

Because we embrace our scars more than our healing,” Lorraine said. “We can recall the exact day we got hurt, but who remembers the day the wound was gone? “From the moment you woke up in that hospital, I was different with you, and you were different with me. You were sullen. You were mad. You fought with me constantly. You hated my restrictions. But that wasn’t the real reason for your anger, was it?” Lorraine reached down and clutched Annie’s fingers.

you were mad, do you think I should hate you?” “I do indeed, sir.” “Then you are mistaken, and you know nothing about me, and nothing about the sort of love of which I am capable.  Every atom of your flesh is as dear to me as my own: in pain and sickness it would still be dear.  Your mind is my treasure, and if it were broken, it would be my treasure still: if you raved, my arms should confine you, and not a strait waistcoat—your grasp, even in fury, would have a charm for me: if you flew at me as wildly as that woman did this morning, I should receive you in an embrace, at least as fond as it would be restrictive.  I should not shrink from you with disgust as I did from her: in your quiet moments you should have no watcher and no nurse but me; and I could hang over you with untiring tenderness, though you gave me no smile in return; and never weary of gazing into your eyes, though they had no longer a ray of recognition for

1)    The woman has intuitive feelings that she is at risk. 2)    At the inception of the relationship, the man accelerated the pace, prematurely placing on the agenda such things as commitment, living together, and marriage. 3)    He resolves conflict with intimidation, bullying, and violence. 4)    He is verbally abusive. 5)    He uses threats and intimidation as instruments of control or abuse. This includes threats to harm physically, to defame, to embarrass, to restrict freedom, to disclose secrets, to cut off support, to abandon, and to commit suicide. 6)    He breaks or strikes things in anger. He uses symbolic violence (tearing a wedding photo, marring a face in a photo, etc.). 7)    He has battered in prior relationships. 8)    He uses alcohol or drugs with adverse affects (memory loss, hostility, cruelty). 9)    He cites alcohol or drugs as an excuse or explanation for hostile or violent conduct (“That was the booze talking, not me; I got so drunk I was crazy”). 10)   His history includes police encounters for behavioral offenses (threats, stalking, assault, battery). 11)   There has been more than one incident of violent behavior (including vandalism, breaking things, throwing things). 12)   He uses money to control the activities, purchase, and behavior of his wife/partner. 13)   He becomes jealous of anyone or anything that takes her time away from the relationship; he keeps her on a “tight leash,” requires her to account for her time. 14)   He refuses to accept rejection. 15)   He expects the relationship to go on forever, perhaps using phrases like “together for life;” “always;” “no matter what.” 16)   He projects extreme emotions onto others (hate, love, jealousy, commitment) even when there is no evidence that would lead a reasonable person to perceive them. 17)   He minimizes incidents of abuse. 18)   He spends a disproportionate amount of time talking about his wife/partner and derives much of his identity from being her husband, lover, etc. 19)   He tries to enlist his wife’s friends or relatives in a campaign to keep or recover the relationship. 20)   He has inappropriately surveilled or followed his wife/partner. 21)   He believes others are out to get him. He believes that those around his wife/partner dislike him and encourage her to leave. 22)   He resists change and is described as inflexible, unwilling to compromise. 23)   He identifies with or compares himself to violent people in films, news stories, fiction, or history. He characterizes the violence of others as justified. 24)   He suffers mood swings or is sullen, angry, or depressed. 25)   He consistently blames others for problems of his own making; he refuses to take responsibility for the results of his actions. 26)   He refers to weapons as instruments of power, control, or revenge. 27)   Weapons are a substantial part of his persona; he has a gun or he talks about, jokes about, reads about, or collects weapons. 28)   He uses “male privilege” as a justification for his conduct (treats her like a servant, makes all the big decisions, acts like the “master of the house”). 29)   He experienced or witnessed violence as a child. 30)   His wife/partner fears he will injure or kill her. She has discussed this with others or has made plans to be carried out in the event of her death (e.g., designating someone to care for children).

I love humanity,’ he said, ‘but I wonder at myself. The more I love humanity in general, the less I love man in particular. In my dreams,’ he said, ‘I have often come to making enthusiastic schemes for the service of humanity, and perhaps I might actually have faced crucifixion if it had been suddenly necessary; and yet I am incapable of living in the same room with any one for two days together, as I know by experience. As soon as any one is near me, his personality disturbs my self‐complacency and restricts my freedom. In twenty‐four hours I begin to hate the best of men: one because he’s too long over his dinner; another because he has a cold and keeps on blowing his nose. I become hostile to people the moment they come close to me. But it has always happened that the more I detest men individually the more ardent becomes my love for humanity.

I love humanity,’ he said, ‘but I wonder at myself. The more I love humanity in general, the less I love man in particular. In my dreams,’ he said, ‘I have often come to making enthusiastic schemes for the service of humanity, and perhaps I might actually have faced crucifixion if it had been suddenly necessary; and yet I am incapable of living in the same room with any one for two days together, as I know by experience. As soon as any one is near me, his personality disturbs my self-complacency and restricts my freedom. In twenty-four hours I begin to hate the best of men: one because he's too long over his dinner; another because he has a cold and keeps on blowing his nose. I become hostile to people the moment they come close to me. But it has always happened that the more I detest men individually the more ardent becomes my love for humanity.’ 

The liar is a person who uses the valid designations, the words, in order to make something which is unreal appear to be real. He says, for example, "I am rich," when the proper designation for his condition would be "poor." He misuses fixed conventions by means of arbitrary substitutions or even reversals of names. If he does this in a selfish and moreover harmful manner, society will cease to trust him and will thereby exclude him. What men avoid by excluding the liar is not so much being defrauded as it is being harmed by means of fraud. Thus, even at this stage, what they hate is basically not deception itself, but rather the unpleasant, hated consequences of certain sorts of deception. It is in a similarly restricted sense that man now wants nothing but truth: he desires the pleasant, life-preserving consequences of truth. He is indifferent toward pure knowledge which has no consequences; toward those truths which are possibly harmful and destructive he is even hostilely inclined. And besides, what about these linguistic conventions themselves? Are they perhaps products of knowledge, that is, of the sense of truth? Are designations congruent with things? Is language the adequate expression of all realities? It is only by means of forgetfulness that man can ever reach the point of fancying himself to possess a "truth" of the grade just indicated. If he will not be satisfied with truth in the form of tautology, that is to say, if he will not be content with empty husks, then he will always exchange truths for illusions. What is a word? It is the copy in sound of a nerve stimulus. But the further inference from the nerve stimulus to a cause outside of us is already the result of a false and unjustifiable application of the principle of sufficient reason. If truth alone had been the deciding factor in the genesis of language, and if the standpoint of certainty had been decisive for designations, then how could we still dare to say "the stone is hard," as if "hard" were something otherwise familiar to us, and not merely a totally subjective stimulation! We separate

I’ll wait for you at the cottage until noon tomorrow.” “I won’t be there.” “I’ll wait until noon,” he insisted. “You will be wasting your time. Let go of me, please. This has all been a mistake!” “Then we may as well make two of them,” he said harshly, and his arm abruptly tightened, bringing her closer to his body. “Look at me, Elizabeth,” he whispered, and his warm breath stirred the hair at her temple. Warning bells screamed through her, belated but loud. If she lifted her head, he was going to kiss her. “I do not want you to kiss me,” she warned him, but it wasn’t completely true. “Then say good-bye to me now.” Elizabeth lifted her head, dragging her eyes past his finely sculpted mouth to meet his gaze. “Good-bye,” she told him, amazed that her voice didn’t shake. His eyes moved down her face as if he were memorizing it, then they fixed on her lips. His hands slid down her arms and abruptly released her as he stepped back. “Good-bye, Elizabeth.” Elizabeth turned and took a step, but the regret in his deep voice made her turn back…or perhaps it had been her own heart that had twisted as if she was leaving something behind-something she’d regret. Separated by less than two feet physically and a chasm socially, they looked at each other in silence. “They’ve probably noticed our absence,” she said lamely, and she wasn’t certain whether she was making excuses for leaving him there or hoping he’d convince her to remain. “Possibly.” His expression was impassive, his voice coolly polite, as if he was already beyond her reach again. “I really must go back.” “Of course.” “You do understand, don’t you…” Elizabeth voice trailed off as she looked at the tall, handsome man whom society deemed unsuitable merely because he wasn’t a blue blood, and suddenly she hated all the restrictions of the stupid social system that was trying to enslave her. Swallowing, she tried again, wishing that he’d either tell her to go or open his arms to her as he had when he’d asked her to dance. “You do understand that I can’t possibly be with you tomorrow…” “Elizabeth,” he interrupted in a husky whisper, and suddenly his eyes were smoldering as he held out his hand, sensing victory before Elizabeth ever realized she was defeated. “Come here.

I heard exactly the same thing, a long time ago to be sure, from a doctor,” the elder remarked. “He was then an old man, and unquestionably intelligent. He spoke just as frankly as you, humorously, but with a sorrowful humor. ‘I love mankind,’ he said, ‘but I am amazed at myself: the more I love mankind in general, the less I love people in particular, that is, individually, as separate persons. In my dreams,‘ he said, ‘I often went so far as to think passionately of serving mankind, and, it may be, would really have gone to the cross for people if it were somehow suddenly necessary, and yet I am incapable of living in the same room with anyone even for two days, this I know from experience. As soon as someone is there, close to me, his personality oppresses my self-esteem and restricts my freedom. In twenty-four hours I can begin to hate even the best of men: one because he takes too long eating his dinner, another because he has a cold and keeps blowing his nose. I become the enemy of people the moment they touch me,’ he said. ‘On the other hand, it has always happened that the more I hate people individually, the more ardent becomes my love for humanity as a whole. ... Love in dreams thirsts for immediate action, quickly performed, and with everyone watching. Indeed, it will go as far as the giving even of one’s life, provided it does not take long but is soon over, as on stage, and everyone is looking on and praising. Whereas active love is labor and perseverance, and for some people, perhaps, a whole science.

In the real world, however, the claim that censorship or enforced orthodoxy protects minorities and the marginalized has been comprehensively disproved, again and again and again. “Censorship has always been on the side of authoritarianism, conformity, ignorance, and the status quo,” write Erwin Chemerinsky and Howard Gillman in their book Free Speech on Campus, “and advocates for free speech have always been on the side of making societies more democratic, more diverse, more tolerant, more educated, and more open to progress.”30 They and former American Civil Liberties Union president Nadine Strossen, in her powerful book Hate: Why We Should Resist It with Free Speech, Not Censorship, list the horrors and oppressions which have befallen minorities in the name of making society safe from dangerous ideas. “Laws censoring ‘hate speech’ have predictably been enforced against those who lack political power,” writes Strossen.31 In America, under the Alien and Sedition Acts, authorities censored and imprisoned sympathizers of the opposition party (including members of Congress) and shut down opposition newspapers; under the Comstock laws, they censored works by Aristophanes, Balzac, Oscar Wilde, and James Joyce (among others); under the World War I anti-sedition laws, they convicted more than a thousand peace activists, including the Socialist presidential candidate Eugene V. Debs, who ran for president in 1920 from a prison cell.32 In more recent times, when the University of Michigan adopted one of the first college speech codes in 1988, the code was seized upon to charge Blacks with racist speech at least twenty times.33 When the United Kingdom passed a hate-speech law, the first person to be convicted was a Black man who cursed a white police officer.34 When Canadian courts agreed with feminists that pornography could be legally restricted, authorities in Toronto promptly charged Canada’s oldest gay bookstore with obscenity and seized copies of the lesbian magazine Bad Attitude.35 All around the world, authorities quite uncoincidentally find that “hateful” and “unsafe” speech is speech which is critical of them—not least in the United States, where, in 1954, the U.S. Postal Service used obscenity laws to censor ONE, a gay magazine whose cover article (“You Can’t Print It!”) just happened to criticize the censorship policies of the U.S. Postal Service.

What can I say to you? Now. What. Can I. I want to tell you about anger. Because it is not just something that passed through like a storm. It is something that forms the core of me. Like the earth has the heat of its origins deep in it's centre I do too. I have been told that my anger is not to be seen on my outside. That it is not seemly. It doesn't help. I have been told, even by other women, that it detracts from what I have tried to say. I have been told that it's distracting people from moving forward as they are too consumed by the guilt I am giving them. And that my hatred of the men whose very ills fuel this anger, detracts from my arguments. But you say we hate men as if we silence them, as if we beat and abuse them, rape them, as if we shame them from their desires, as if we restrict them from any kind of independence and agency. As if we hang them and drown them and stone them and burn them. I am 76 years old and I hold in me a muscle memory of every woman who came before me and I will send more for those that will come after. For Eve. For every Eve. I don't know if you can feel it. Do you? Do you feel it? Inside of you. You don't need to be a woman to know what is coming. Because why have our stories been ignored? For so long? Ask yourself why. Listen to us. Listen to every woman who came before you. Listen to every woman with you now. And listen when I say to you to take the fire as your own. That anger that you feel it is yours and you can use it. We want you to. We need you to. Look how far we've come already. Don't stop now. The house that has been built around you is not made of stone. The stakes we have been tied to will not survive if our flames burn bright. And if they try to burn you, may your fire be stronger than theirs so you can burn the whole fucking house down.

elder. “It’s just the same story as a doctor once told me,” observed the elder. “He was a man getting on in years, and undoubtedly clever. He spoke as frankly as you, though in jest, in bitter jest. ‘I love humanity,’ he said, ‘but I wonder at myself. The more I love humanity in general, the less I love man in particular. In my dreams,’ he said, ‘I have often come to making enthusiastic schemes for the service of humanity, and perhaps I might actually have faced crucifixion if it had been suddenly necessary; and yet I am incapable of living in the same room with any one for two days together, as I know by experience. As soon as any one is near me, his personality disturbs my self-complacency and restricts my freedom. In twenty-four hours I begin to hate the best of men: one because he’s too long over his dinner; another because he has a cold and keeps on blowing his nose. I become hostile to people the moment they come close to me. But it has always happened that the more I detest men individually the more ardent becomes my love for humanity.’ 

I love humanity . . . but I can’t help being surprised at myself: the more I love humanity in general, the less I love men in particular, I mean, separately, as separate individuals. In my dreams . . . I am very often passionately determined to save humanity, and I might quite likely have sacrificed my life for my fellow-creatures, if for some reason it has been suddenly demanded of me, and yet I’m quite incapable of living with anyone in one room for two days together, and I know that from experience. As soon as anyone comes close to me, his personality begins to oppress my vanity and restrict my freedom. I’m capable of hating the best men in twenty-four hours: one because he sits too long over his dinner, another because he has a cold in the head and keeps blowing his nose. But, on the other hand, it invariably happened that the more I hated men individually, the more ardent became my love for humanity at large. In short, I love mankind but not homo sapiens.

I am locked into this crisis where I am questioning my continuance as a human being. What do the days ahead hold for me? Can I pick myself up from the floor, scooping up the millions of scattered pieces, and face the nothingness of tomorrow? The writing can only reflect a surface image of what is going on. This does not devalue its importance. Its very existence may be the key to another person’s feelings. Feelings. Those parts that we all try to hide from each other. The shame, the jealousy, the guilt and insecurity. Our inferiority. Who can put up the most convincing mask to hide the inner turmoil? It’s all about chasing illusions that don’t really exist. It’s like hating some bastard yet when he dies we realise he wasn’t so bad after all. 1st June ’77 I think of the Unit Community while doing my exercises. The once strong foundation of our Community – the meetings – is crumbling. Crumbling in the sense that it will evaporate into the impotent ways of the whole prison system, be smothered by their stringent restrictions, bound up in bureaucracy. And even if this did happen, people would still visit the place from outside and say what a fine place it was because it will always be that bit different from the main penal system. They will see it only as it is,

I hated jeans. They were stiff and restrictive. But they did make my ass look good, so at least there was an upside.

The problem was, I didn’t hate him. I hated his rules and restrictions, but I didn’t hate him. I wished I did. It would make my life a lot easier.

I reached a point where how long can I keep talking about the Universe and not bring it down to earth? Not bring some science principles to people's thinkings? They want to tribalize. They want to hate. They want to create laws to restrict your freedoms just because of who you worship or don't worship, or who you sleep with or what you look like or what-- or how reflective to light your skin color is, right? What side of the line in the sand were you born on? My head has been in the stars but my feet have been on earth my entire life.

I reached a point where how long can I keep talking about the Universe and not bring it down to earth? Not bring down some science principles to people's thinkings? They want to tribalize. They want to hate. They want to create laws to restrict your freedoms just because of who your worship or don't worship, or who you sleep with or what you look like or what-- or how reflective to light your skin color is, right? What side of the line in the sand were you born on? My head has been in the stars but my feet have been on earth my entire life.

I reached a point where how long can I keep talking about the Universe and not bring it down to earth? Not bring down some science principles to people's thinkings? They want to tribalize. They want to hate. They want to create laws to restrict your freedoms just because of who you worship or don't worship, or who you sleep with or what you look like or what-- or how reflective to light your skin color is, right? What side of the line in the sand were you born on? My head has been in the stars but my feet have been on earth my entire life.

The more I love humanity in general the less I love man in particular. In my dreams, I often make plans for the service of humanity, and perhaps I might actually face crucifixion if it were suddenly necessary. Yet I am incapable of living in the same room with anyone for two days together. I know from experience. As soon as anyone is near me, his personality disturbs me and restricts my freedom. In twenty-four hours I begin to hate the best of men: one because he’s too long over his dinner, another because he has a cold and keeps on blowing his nose. I become hostile to people the moment they come close to me. But it has always happened that the more I hate men individually the more I love humanity.

I love humanity,' he said, 'but I wonder at myself. The more I love humanity in general, the less I love man in particular. In my dreams,' he said, 'I have often come to making enthusiastic schemes for the service of humanity, and perhaps I might actually have faced crucifixion if it had been suddenly necessary; and yet I am incapable of living in the same room with anyone for two days together, as I know by experience. As soon as anyone is near me, his personality disturbs my self-complacency and restricts my freedom. In twenty-four hours I begin to hate the best of men: one because he's too long over his dinner; another because he has a cold and keeps on blowing his nose. I become hostile to people the moment they come close to me. But it has always happened that the more I detest men individually the more ardent becomes my love for humanity.

I love humanity,’ he said, ‘but I wonder at myself. The more I love humanity in general, the less I love man in particular. In my dreams,’ he said, ‘I have often come to making enthusiastic schemes for the service of humanity, and perhaps I might actually have faced crucifixion if it had been suddenly necessary; and yet I am incapable of living in the same room with any one for two days together, as I know by experience. As soon as any one is near me, his personality disturbs my self-complacency and restricts my freedom. In twenty-four hours I begin to hate the best of men: one because he’s too long over his dinner; another because he has a cold and keeps on blowing his nose. I become hostile to people the moment they come close to me. But it has always happened that the more I detest men individually the more ardent becomes my love for humanity.

Silence ‘Sh-h!’ ‘Shouldn't somebody has mentioned this to me earlier?’ I whispered angrily. ‘I mean, I wanted to be a… to be one of you! Shouldn't somebody have, already like explained the rules to me?’ Olivia chuckled once at my reaction. ‘It's not that complicated, Bell. There's only one core restriction-and if you think about it, you can probably figure it out for yourself.’ I thought about it. ‘Nope, I have no idea.’ She shook her head, disappointed. ‘Maybe it's too obvious. We just have to keep our existence a secret.’ ‘Oh,’ I mumbled. It was obvious. ‘It makes sense, and most of us don't need policing,’ she continued. ‘But, after a few centuries, sometimes one of us gets bored. Or crazy. I don’t know. And then the Ministry steps in before it can compromise them, or the rest of us.’ ‘So-o Marcel…’ ‘Is planning to flout that in their city-the city they've secretly held for three thousand years, since the time of the Etruscans. They are so protective of their city that they don't allow hunting within its walls. Volterra is probably the safest city in the world-from angel attack at the very least.’ ‘But you said they didn't leave. How do they eat?’ This is what she becomes because of me… what do you think of here… do you like her or heat? Are you going to hate her for this? ~*~ ‘They don't leave. They bring in their food from the outside, from quite far away sometimes. It gives their guard something to do when they're not out annihilating mavericks. Or protecting Volterra from exposure…

The more I love humanity in general, the less I love man in particular. In my dreams,' he said, 'I have often come to making enthusiastic schemes for the service of humanity, and perhaps I might actually have faced crucifixion if it had been suddenly necessary; and yet I am incapable of living in the same room with anyone for two days together, as I know by experience. As soon as anyone is near me, his personality disturbs my self-complacency and restricts my freedom. In twenty-four hours I begin to hate the best of men: one because he's too long over his dinner; another because he has a cold and keeps on blowing his nose. I become hostile to people the moment they come close to me. But it has always happened that the more I detest men individually the more ardent becomes my love for humanity.

1) The woman has intuitive feelings that she is at risk. 2)    At the inception of the relationship, the man accelerated the pace, prematurely placing on the agenda such things as commitment, living together, and marriage. 3) He resolves conflict with intimidation, bullying, and violence. 4) He is verbally abusive. 5)    He uses threats and intimidation as instruments of control or abuse. This includes threats to harm physically, to defame, to embarrass, to restrict freedom, to disclose secrets, to cut off support, to abandon, and to commit suicide. 6)    He breaks or strikes things in anger. He uses symbolic violence (tearing a wedding photo, marring a face in a photo, etc.). 7) He has battered in prior relationships. 8)    He uses alcohol or drugs with adverse affects (memory loss, hostility, cruelty). 9)    He cites alcohol or drugs as an excuse or explanation for hostile or violent conduct (“That was the booze talking, not me; I got so drunk I was crazy”). 10)   His history includes police encounters for behavioral offenses (threats, stalking, assault, battery). 11)   There has been more than one incident of violent behavior (including vandalism, breaking things, throwing things). 12)   He uses money to control the activities, purchase, and behavior of his wife/partner. 13)   He becomes jealous of anyone or anything that takes her time away from the relationship; he keeps her on a “tight leash,” requires her to account for her time. 14) He refuses to accept rejection. 15)   He expects the relationship to go on forever, perhaps using phrases like “together for life;” “always;” “no matter what.” 16)   He projects extreme emotions onto others (hate, love, jealousy, commitment) even when there is no evidence that would lead a reasonable person to perceive them. 17) He minimizes incidents of abuse. 18)   He spends a disproportionate amount of time talking about his wife/partner and derives much of his identity from being her husband, lover, etc. 19)   He tries to enlist his wife’s friends or relatives in a campaign to keep or recover the relationship.

. . . the more I love mankind in general, the less I love people in particular, that is, individually, as separate persons. In my dreams . . . I often went so far as to think passionately of serving mankind . . . and yet, I am incapable of living in the same room with anyone for even two days . . . As soon as someone is there, close to me, his personality oppresses my self-esteem and restricts my freedom. In twenty-four hours I can begin to hate even the best of men: one because he takes too long eating his dinner, another because he has a cold and keeps blowing his nose. I become the enemy of people the moment they touch me . . . On the other hand, it has always happened that the more I hate people individually, the more ardent becomes my love for humanity as a whole.

It’s just the same story as a doctor once told me,” observed the elder. “He was a man getting on in years, and undoubtedly clever. He spoke as frankly as you, though in jest, in bitter jest. ‘I love humanity,’ he said, ‘but I wonder at myself. The more I love humanity in general, the less I love man in particular. In my dreams,’ he said, ‘I have often come to making enthusiastic schemes for the service of humanity, and perhaps I might actually have faced crucifixion if it had been suddenly necessary; and yet I am incapable of living in the same room with any one for two days together, as I know by experience. As soon as any one is near me, his personality disturbs my self-complacency and restricts my freedom. In twenty-four hours I begin to hate the best of men: one because he’s too long over his dinner; another because he has a cold and keeps on blowing his nose. I become hostile to people the moment they come close to me. But it has always happened that the more I detest men individually the more ardent becomes my love for humanity.’ 

I sing out to the birds, but they have flown away and will not return to recount stories of distant places only they can visit. No restrictions, no imprisonment. They can move beyond the walls of hate while I remain trapped inside this cage.