Mob Wives Quotes

Mom falls to her knees at the door and fake weeps into her hands. “In front of our children! You’re monsters!” “Jesus Christ… Alright, Meryl. Calm down,” Colson grumbles. “This isn’t Mob Wives. There are no cameras on you right now. Who is this little show even for??” I

They testify that nature is not changed but is preserved by God. But the stupid and crazy mob of monks has taught that parents, wives, and the world should be abandoned and that one should withdraw into a monastery. But what is to become of human society or finally of all life? Surely that was not sanctity or worship of God, as they have called it; it was satanic madness.

I'm living in a horror movie, all right. Only the horror doesn't have anything to do with necrophilia or black masses or crosses hung upside down, or with vampires who can't swim or zombies who work in sugar cane fields and can't stop shambling off cliffs when some guy with a jawbreaker accent says so, No, this is real life. It was running out all around him. the footprints of assassins and neo-fascists and government officials with secret closets full of tutus, private armies training in ships named after the wives of oilmen, of drunken presidents in bed with the mob and the cartels that slice up the world and stick FOR SALE signs on the pieces; while the real kings of earth lie moldering in their graves, their brains stolen away in the night and their bullet wounds altered to match storybook plots that would be laughed out of any preschool classroom. And all this while the billions sweat and grow old like the living dead, their lifeblood sucked dry by the takers of souls who need our labor to feed a hunger for power without end. The undead? What a cheapjack explanation for so much misery. There is more than enough to account for it all without falling back on the unnameable. It's already here. The trick is to see it and not flinch- there's no future in denial. It's as simple, and as enormous, as that. The truth, however bleak, was almost comforting.

Men are not content with a simple life: they are acquisitive, ambitious, competitive, and jealous; they soon tire of what they have, and pine for what they have not; and they seldom desire anything unless it belongs to others. The result is the encroachment of one group upon the territory of another, the rivalry of groups for the resources of the soil, and then war. Trade and finance develop, and bring new class-divisions. "Any ordinary city is in fact two cities, one the city of the poor, the other of the rich, each at war with the other; and in either division there are smaller ones - you would make a great mistake if you treated them as single states". A mercantile bourgeoisie arises, whose members seek social position through wealth and conspicuous consumption: "they will spend large sums of money on their wives". These changes in the distribution of wealth produce political changes: as the wealth of the merchant over-reaches that of the land-owner, aristocracy gives way to a plutocratic oligarchy - wealthy traders and bankers rule the state. Then statesmanship, which is the coordination of social forces and the adjustment of policy to growth, is replaced by politics, which is the strategy of parts and the lust of the spoils of office. Every form of government tends to perish by excess of its basic principle. Aristocracy ruins itself by limiting too narrowly the circle within which power is confined; oligarchy ruins itself by the incautious scramble for immediate wealth. In rather case the end is revolution. When revolution comes it may seem to arise from little causes and petty whims, but though it may spring from slight occasions it is the precipitate result of grave and accumulated wrongs; when a body is weakened by neglected ills, the merest exposure may bring serious disease. Then democracy comes: the poor overcome their opponents, slaughtering some and banishing the rest; and give to the people an equal share of freedom and power. But even democracy ruins itself by excess – of democracy. Its basic principle is the equal right of all to hold office and determine public policy. This is at first glance a delightful arrangement; it becomes disastrous because the people are not properly equipped by education to select the best rulers and the wisest courses. As to the people they have no understanding, and only repeat what their rulers are pleased to tell them; to get a doctrine accepted or rejected it is only necessary to have it praised or ridiculed in a popular play (a hit, no doubt, at Aristophanes, whose comedies attacked almost every new idea). Mob-rule is a rough sea for the ship of state to ride; every wind of oratory stirs up the waters and deflects the course. The upshot of such a democracy is tyranny or autocracy; the crowd so loves flattery, it is so “hungry for honey” that at last the wiliest and most unscrupulous flatterer, calling himself the “protected of the people” rises to supreme power. (Consider the history of Rome). The more Plato thinks of it, the more astounded he is at the folly of leaving to mob caprice and gullibility the selection of political officials – not to speak of leaving it to those shady and wealth-serving strategists who pull the oligarchic wires behind the democratic stage. Plato complains that whereas in simpler matters – like shoe-making – we think only a specially-trained person will server our purpose, in politics we presume that every one who knows how to get votes knows how to administer a city or a state.

No matter how alone we felt there were things we could never do as individuals. A woman cannot conspire with herself. Alone, we were not a pack, a choir, or a brigade. But together, we were a mob of women armed with baby bottles and canned goods, demanding a larger commissary, and we got it. We were more than I, we were Us. We were Us despite our desire for singularity.