Outrageous Political Quotes

People ask me what I am politically and I've previously offered this equation: I became a conservative by being around liberals. And I became a libertarian after being around conservatives.

We all live under the constant threat of our own annihilation. Only by the most outrageous violation of ourselves have we achieved our capacity to live in relative adjustment to a civilization apparently driven to its own destruction.

A funny thing about tolerant people? They're really only tolerant when you agree with them.

Survivors of atrocity of every age and every culture come to a point in their testimony where all questions are reduced to one, spoken more in bewilderment than in outrage: Why? The answer is beyond human understanding.

Because we’ve been lied to and lied to, and it hurts to be lied to. It’s ultimately just about that complicated: it hurts. It denies you respect for yourself, for the liar, for the world. Especially if the lies are chronic, systemic, if hard experience seems to teach that everything you’re supposed to believe in’s really a game based on lies. Young Voters have been taught well and thoroughly. You may not personally remember Vietnam or Watergate, but it’s a good bet you remember ‘No new taxes’ and ‘Out of the loop’ and ‘No direct knowledge of any impropriety at this time’ and Did not inhale’ and ‘Did not have sex with that woman’ and etc. etc. It’s depressing and painful to believe that the would-be ‘public servants’ you’re forced to choose between are all phonies whose only real concern is their own care and feeding and who will lie so outrageously with such a straight face that you just know they have to believe you’re an idiot. So who wouldn’t fall all over themselves for a top politician who actually seemed to talk to you like you were a person, an intelligent adult worthy of respect?

The President in particular is very much a figurehead — he wields no real power whatsoever. He is apparently chosen by the government, but the qualities he is required to display are not those of leadership but those of finely judged outrage. For this reason the President is always a controversial choice, always an infuriating but fascinating character. His job is not to wield power but to draw attention away from it. On those criteria Zaphod Beeblebrox is one of the most successful Presidents the Galaxy has ever had — he has already spent two of his ten presidential years in prison for fraud.

Social security isn’t a ponzi scheme. It’s not bankrupting us. It’s not an outrage. It is working.

People get addicted to feeling offended all the time because it gives them a high; being self-righteous and morally superior feels good. As political cartoonist Tim Kreider put it in a New York Times op-ed: “Outrage is like a lot of other things that feel good but over time devour us from the inside out. And it’s even more insidious than most vices because we don’t even consciously acknowledge that it’s a pleasure.

What can we learn from women like Gertrude "Ma" Rainey, Bessie Smith, and Billie Holiday that we may not be able to learn from Ida B. Wells, Anna Julia Cooper, and Mary Church Terrell? If we were beginning to appreciate the blasphemies of fictionalized blues women - especially their outrageous politics of sexuality - and the knowledge that might be gleaned from their lives about the possibilities of transforming gender relations within black communities, perhaps we also could benefit from a look at the artistic contributions of the original blues women.

The worst possible outlook is indifference that says, “I can’t do anything about it; I’ll just get by.” Behaving like that deprives you of one of the essentials of being human: the capacity and the freedom to feel outraged. That freedom is indispensable, as is the political involvement that goes with it.

Any culture which, in the interests of efficiency or in the name of some political or religious dogma, seeks to standardize the human individual, commits an outrage against man’s biological nature.

Where is the sense of outrage for our Muslim neighbors, Dearborn citizens all? Should we not feel the same sense of violation and shock even though these worshipers pray to a different version of God than we do?

Americans, though apparently impressed by ghastly sentimentality and outrageous hypocrisy, are by nature much more politically cynical than Canadians. In their longer history they have had much more to be cynical about. They demand a vulgar show, enjoy it, guffaw, and forget it the next morning. When a new U.S. President takes office all bets are off and his campaign platform is dismantled and stored away.

. . . and what in the world was I by now but an aging, lonely, sexually dubious, politically outrageous, unspeakably erratic freak?

Cause-and-effect assumes history marches forward, but history is not an army. It is a crab scuttling sideways, a drip of soft water wearing away stone, an earthquake breaking centuries of tension. Sometimes one person inspires a movement, or her words do decades later, sometimes a few passionate people change the world; sometimes they start a mass movement and millions do; sometimes those millions are stirred by the same outrage or the same ideal, and change comes upon us like a change of weather. All that these transformations have in common is that they begin in the imagination, in hope.

Nothing has a more sinister effect on art than the artist's desire to prove that he's good. The terrible temptation of idealism! You must achieve mastery over your idealism, over your virtue as well as over your vice, aesthetic mastery over everything that drives you to write in the first place - your outrage, your politics, your grief, your love!

All nationalists have the power of not seeing resemblances between similar sets of facts. A British Tory will defend self-determination in Europe and oppose it in India with no feeling of inconsistency. Actions are held to be good or bad, not on their own merits, but according to who does them, and there is almost no kind of outrage — torture, the use of hostages, forced labour, mass deportations, imprisonment without trial, forgery, assassination, the bombing of civilians — which does not change its moral colour when it is committed by 'our' side . . . The nationalist not only does not disapprove of atrocities committed by his own side, but he has a remarkable capacity for not even hearing about them

I have tried to communicate my ideas in a language that preserves connections, a language that is faithful both to the dispassionate, reasoned traditions of my profession and to the passionate claims of people who have been violated and outraged. I have tried to find a language that can withstand the imperatives of doublethink and allows all of us to come a little closer to facing the unspeakable.

But are his needs any more shocking than the needs of any other animals and men? Are his deeds more outrageous than the deeds of the parent who drained the spirit from his child? The vampire may foster quickened heartbeats and levitated hair. But is he worse than the parent who gave to society a neurotic child who became a politician? Is he worse than the manufacturer who set up belated foundations with the money he made by handing bombs and guns to suicidal nationalists? Is he worse than the distiller who gave bastardized grain juice to stultify further the brains of those who, sober, were incapable of progressive thought? (Nay, I apologize for this calumny; I nip the brew that feeds me.) Is he worse, then, than the publisher who filled ubiquitous racks with lust and death wishes? Really, no, search your soul, lovie--is the vampire so bad?

Outrage is easy, cheap, and oversold. The nation needs less anger and more thoughtful reflection, less shouting and more listening, less dissembling and more honesty.

Participants in the kingdom of the world trust the power of the sword to control behavior; participants of the kingdom of God trust the power of self-sacrificial love to transform hearts. The kingdom of the world is concerned with preserving law and order by force; the kingdom of God is concerned with establishing the rule of God through love. The kingdom of the world is centrally concerned with what people do; the kingdom of God is centrally concerned with how people are and what they can become.The kingdom of the world is characterized by judgment; the kingdom of God is characterized by outrageous, even scandalous, grace.

The political media is biased, but not toward the Left or Right so much as toward loud, outrageous, colorful, inspirational, confrontational. It is biased toward the political stories and figures who activate our identities, because it is biased toward and dependent on the fraction of the country with the most intense political identities.

Republican or Democrat, this nation's affluent urban and suburban classes understand their bread is buttered on the corporate side. The primary difference between the two parties is that the Republicans pretty much admit that they grasp and even endorse some of the nastiest facts of life in America. Republicans honestly tell the world: "Listen in on my phone calls, piss-test me until I'm blind, kill and eat all of my neighbors right in front of my eyes, but show me the money! Let me escape with every cent I can kick out of the suckers, the taxpayers, and anybody else I can get a headlock on, legally or otherwise." Democrats, in contrast, seem content to catalog the GOP's outrages against the Republic, showing proper indignation while laughing at episodes of The Daily Show. But they stand behind the American brand: imperialism. They "support our troops," though you will be hard put to find any of them who have served alongside them or who would send one of their own kids off to lose an eye or an arm in Iraq. They play the imperial game, maintain their credit ratings, and plan to keep the beach house and the retirement investments if it means sacrificing every damned Lynndie England in West Virginia.

Obviously, some part of us loves feeling 1) right and 2) wronged. But outrage is like a lot of other things that feel good but, over time, devour us from the inside out. Except it's even more insidious than most vices because we don't even consciously acknowledge it's a pleasure. We prefer to think of it as a disagreeable but fundamentally healthy reaction to negative stimuli, like pain or nausea, rather than admit that it's a shameful kick we eagerly indulge again and again, like compulsive masturbation.

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.

I can’t quite shake this feeling that we live in a world gone wrong, that there are all these feelings you’re not supposed to have because there’s no reason to anymore. But still they’re there, stuck somewhere, a flaw that evolution hasn’t managed to eliminate yet. I want so badly to feel bad about getting pregnant. But I can’t, don’t dare to. Just like I didn’t dare tell Jack that I was falling in love with him, wanting to be a modern woman who’s supposed to be able to handle the casual nature of these kinds of relationships. I’m never supposed to say, to Jack or anyone else, ‘What makes you think I’m so rich that you can steal my heart and it won’t mean a thing?’ Sometimes I think that I was forced to withdraw into depression, because it was the only rightful protest I could throw in the face of a world that said it was all right for people to come and go as they please, that there were simply no real obligations left. Deceit and treachery in both romantic and political relationships is nothing new, but at one time, it was bad, callous, and cold to hurt somebody. Now it’s just the way things go, part of the growth process. Really nothing is surprising. After a while, meaning and implication detach themselves from everything. If one can be a father and assume no obligations, it follows that one can be a boyfriend and do nothing at all. Pretty soon you can add friend, acquaintance, co-worker, and just about anyone else to the long list of people who seem to be part of your life, though there is no code of conduct that they must adhere to. Pretty soon, it seems unreasonable to be bothered or outraged by much of anything because, well, what did you expect?

One reason we rush so quickly to the vulgar satisfactions of judgement, and love to revel in our righteous outrage, is that it spares us from the impotent pain of empathy, and the harder, messier work of understanding.

It's painful to believe that the would-be 'public servants' you're forced to choose between are all phonies whose only real concern is their own care and feeding and who will lie so outrageously and with such a straight face that you know they've just got to believe you're an idiot.

No matter what you do, no matter what you say, someone out there will proclaim how outraged they are, because they think it's their job to be offended by every God damn thing. It makes people feel important. It makes them feel powerful. It makes them feel like their opinion is relevant.

Here one comes upon an all-important English trait: the respect for constituitionalism and legality, the belief in 'the law' as something above the state and above the individual, something which is cruel and stupid, of course, but at any rate incorruptible. It is not that anyone imagines the law to be just. Everyone knows that there is one law for the rich and another for the poor. But no one accepts the implications of this, everyone takes for granted that the law, such as it is, will be respected, and feels a sense of outrage when it is not. Remarks like 'They can't run me in; I haven't done anything wrong', or 'They can't do that; it's against the law', are part of the atmosphere of England. The professed enemies of society have this feeling as strongly as anyone else. One sees it in prison-books like Wilfred Macartney's Walls Have Mouths or Jim Phelan's Jail Journey, in the solemn idiocies that take places at the trials of conscientious objectors, in letters to the papers from eminent Marxist professors, pointing out that this or that is a 'miscarriage of British justice'. Everyone believes in his heart that the law can be, ought to be, and, on the whole, will be impartially administered. The totalitarian idea that there is no such thing as law, there is only power, has never taken root. Even the intelligentsia have only accepted it in theory. An illusion can become a half-truth, a mask can alter the expression of a face. The familiar arguments to the effect that democracy is 'just the same as' or 'just as bad as' totalitarianism never take account of this fact. All such arguments boil down to saying that half a loaf is the same as no bread. In England such concepts as justice, liberty and objective truth are still believed in. They may be illusions, but they are powerful illusions. The belief in them influences conduct,national life is different because of them. In proof of which, look about you. Where are the rubber truncheons, where is the caster oil? The sword is still in the scabbard, and while it stays corruption cannot go beyond a certain point. The English electoral system, for instance, is an all but open fraud. In a dozen obvious ways it is gerrymandered in the interest of the moneyed class. But until some deep change has occurred in the public mind, it cannot become completely corrupt. You do not arrive at the polling booth to find men with revolvers telling you which way to vote, nor are the votes miscounted, nor is there any direct bribery. Even hypocrisy is powerful safeguard. The hanging judge, that evil old man in scarlet robe and horse-hair wig,whom nothing short of dynamite will ever teach what century he is living in, but who will at any rate interpret the law according to the books and will in no circumstances take a money bribe,is one of the symbolic figures of England. He is a symbol of the strange mixture of reality and illusion, democracy and privilege, humbug and decency, the subtle network of compromises, by which the nation keeps itself in its familiar shape.

For most of my life, I would have automatically said that I would opt for conscientious objector status, and in general, I still would. But the spirit of the question is would I ever, and there are instances where I might. If immediate intervention would have circumvented the genocide in Rwanda or stopped the Janjaweed in Darfur, would I choose pacifism? Of course not. Scott Simon, the reporter for National Public Radio and a committed lifelong Quaker, has written that it took looking into mass graves in former Yugoslavia to convince him that force is sometimes the only option to deter our species' murderous impulses. While we're on the subject of the horrors of war, and humanity's most poisonous and least charitable attributes, let me not forget to mention Barbara Bush (that would be former First Lady and presidential mother as opposed to W's liquor-swilling, Girl Gone Wild, human ashtray of a daughter. I'm sorry, that's not fair. I've no idea if she smokes.) When the administration censored images of the flag-draped coffins of the young men and women being killed in Iraq - purportedly to respect "the privacy of the families" and not to minimize and cover up the true nature and consequences of the war - the family matriarch expressed her support for what was ultimately her son's decision by saying on Good Morning America on March 18, 2003, "Why should we hear about body bags and deaths? I mean it's not relevant. So why should I waste my beautiful mind on something like that?" Mrs. Bush is not getting any younger. When she eventually ceases to walk among us we will undoubtedly see photographs of her flag-draped coffin. Whatever obituaries that run will admiringly mention those wizened, dynastic loins of hers and praise her staunch refusal to color her hair or glamorize her image. But will they remember this particular statement of hers, this "Let them eat cake" for the twenty-first century? Unlikely, since it received far too little play and definitely insufficient outrage when she said it. So let us promise herewith to never forget her callous disregard for other parents' children while her own son was sending them to make the ultimate sacrifice, while asking of the rest of us little more than to promise to go shopping. Commit the quote to memory and say it whenever her name comes up. Remind others how she lacked even the bare minimum of human integrity, the most basic requirement of decency that says if you support a war, you should be willing, if not to join those nineteen-year-olds yourself, then at least, at the very least, to acknowledge that said war was actually going on. Stupid fucking cow.

What, me worry?

Outrage is intoxicating, and like other intoxicants, it makes people stupid.

For present-day politicians there are only political points to be made from such statements, and the larger the sin the larger the outrage, the larger the apology and the larger the potential political gain for sorrow expressed. Through such statements political leaders can gain the benefits of magnanimity without the stain of involvement: the person making the apology had done nothing wrong and all the people who could have received the apology are dead.

Vormurtos leaned on the frame with his arms crossed, and failed to move aside. At Miles's polite, "Excuse us, please," Vormurtos pursed his lips in exaggerated irony. "Why not? Everyone else has. It seems if you are Vorkosigan enough, you can even get away with murder." Ekaterin stiffened unhappily. Miles hesitated a fractional moment, considering responses: explanation, outrage, protest? Argument in a hallway with a half-potted fool? No. I am Aral Vorkosigan's son, after all. Instead, he stared up unblinkingly, and breathed, "So if you truly believe that, why are you standing in my way?" Vormurtos's inebriated sneer drained away, to be replaced by a belated wariness. With an effort at insouciance that he did not quite bring off, he unfolded himself, and opened his hand to wave the couple past. When Miles bared his teeth in an edged smile, he backed up an extra and involuntary step. Miles shifted Ekaterin to his other side and strode past without looking back. Ekaterin glanced over her shoulder once, as they made their way down the corridor. In a tone of dispassionate observation, she murmured, "He's melted. You know, your sense of humor is going to get you into deep trouble someday." "Belike," Miles sighed.

The right of free assembly has been politically recognized and culturally accepted. We should now understand that this right is curtailed by laws that make some forms of assembly obligatory. This is especially the case with institutions which conscript according to age group, class, or sex, and which are very time-consuming. The army is one example. School is an even more outrageous one.

To distract from their inability or unwillingness to reform, eternity politicians instruct their citizens to experience elation and outrage at short intervals, drowning the future in the present. In foreign policy, eternity politicians belittle and undo the achievements of countries that might seem like models to their own citizens. Using technology to transmit political fiction, both at home and abroad, eternity politicians deny truth and seek to reduce life to spectacle and feeling.

Way beyond the calls for equal pay, self-sovereignty, choice, politi­cal, legal and educational equality, as woman we each need to search our souls, grieve the enormity of what has befallen us, then find new ways to step outside the shame, to channel the outrage into outlets for progress. We need to cease identification with our oppressors so that we may lift up other women and learn the powerful word that means "no.

The primary leaders of the so-called founding fathers of our nation were not Bible-believing Christians; they were deists. Deism was a philosophical belief that was widely accepted by the colonial intelligentsia at the time of the American Revolution. Its major tenets included belief in human reason as a reliable means of solving social and political problems and belief in a supreme deity who created the universe to operate solely by natural laws. The supreme God of the Deists removed himself entirely from the universe after creating it. They believed that he assumed no control over it, exerted no influence on natural phenomena, and gave no supernatural revelation to man. A necessary consequence of these beliefs was a rejection of many doctrines central to the Christian religion. Deists did not believe in the virgin birth, divinity, or resurrection of Jesus, the efficacy of prayer, the miracles of the Bible, or even the divine inspiration of the Bible. These beliefs were forcefully articulated by Thomas Paine in Age of Reason, a book that so outraged his contemporaries that he died rejected and despised by the nation that had once revered him as 'the father of the American Revolution.'... Other important founding fathers who espoused Deism were George Washington, Thomas Jefferson, Benjamin Franklin, Ethan Allen, James Madison, and James Monroe. [The Christian Nation Myth, 1999]

The President in particular is very much a figurehead—he wields no real power whatsoever. He is apparently chosen by the government, but the qualities he is required to display are not those of leadership but those of finely judged outrage. For this reason the President is always a controversial choice, always an infuriating but fascinating character. His job is not to wield power but to draw attention away from it. On those criteria Zaphod Beeblebrox is one of the most successful Presidents the Galaxy has ever had—he has already spent two of his ten presidential years in prison for fraud. Very very few people realize that the President and the Government have virtually no power at all, and of these few people only six know whence ultimate political power is wielded. Most of the others secretly believe that the ultimate decision-making process is handled by a computer. They couldn’t be more wrong.

Up until the mid-eighties, there was always a shared assumption that the Right controlled the currency of outrage; part of what made conservatives “conservative” was their discomfort with profanity and indecency and Elvis Presley’s hips. But then — somewhat swiftly, and somehow academically — it felt as if the Left was suddenly dictating what was acceptable to be infuriated over (and always for ideological motives, which is why the modifier “politically” felt essential). This created a lot of low-level anxiety whenever people argued in public.

Reese is a veteran of the horrific social gore that results when individuals fight personal battles with unnecessarily political weaponry on a queer battlefield mined with hypersensitive explosives. As a Veteran, she usually steers clear of such tactics, an adherent of the Geneva Conventions. Unless of course, in a moment of hurt or outrage or vengeance, her bloodlust gets the best of her and she goes looking for maximum gore.

In a situation where flesh is consumed, vegetarians inevitably call attention to themselves. They have made something absent on their plates; perhaps a verbal demurral has been required as well. They then are drawn into a discussion regarding their vegetarianism. Frequently, there will be someone present who actually feels hostile to vegetarianism and regards it as a personal challenge. If this is the case, all sorts of outrageous issues are thrown out to see how the vegetarian will handle them. The vegetarian, enthusiastic reformer, sees the opportunity as one of education; but it is not. instead it is a teasing game of manipulation. At times, ludicrous questions are raised; they imply that the entire discussion is ludicrous.

We give too much attention to national politics, which we can do very little to change, and too little attention to state and local politics, where our voices can matter much more. The time spent spraying outrage over Trump's latest tweet - which is, to be clear, what he wants you to do; the point is to suck up all the media oxygen so he retains control of the conversation - is better spent checking in with what's happening in your own neighborhood.

There is the past and its continuing horrors: violence, war, prejudices against those who are different, outrageous monopolization of the good earth’s wealth by a few, political power in the hands of liars and murderers, the building of prisons instead of schools, the poisoning of the press and the entire culture by money. It is easy to become discouraged observing this, especially since this is what the press and television insist that we look at, and nothing more.

But the whole modern world, or at any rate the whole modern Press, has a perpetual and consuming terror of plain morals. Men always attempt to avoid condemning a thing upon merely moral grounds...Why on earth do the newspapers, in describing a dynamite outrage or any other political assassination, call it a "dastardly outrage" or a cowardly outrage? It is perfectly evident that it is not dastardly in the least. It is perfectly evident that it is about as cowardly as the Christians going to the lions. The man who does it exposes himself to the chance of being torn in pieces by two thousand people. What the thing is, is not cowardly, but profoundly and detestably wicked. The man who does it is very infamous and very brave. But, again, the explanation is that our modern Press would rather appeal to physical arrogance, or to anything, rather than appeal to right and wrong.

I also had the sense that there was something distinctly impolite about [transitioning], like agreeing to go out for pizza with a group of friends and, just as we were being led to our table, announcing, "I think I'd rather have birthday cake for dinner. Does anyone mind if we leave now and go bake a cake somewhere?" And my friends might agree out of politeness and affection, but their hearts wouldn't really be in it, and I would in fact have trespassed on their good natures by asking, making such an outrageous, selfish request.

[W]e begin to see the left and the right locked into a game of mutual provocation and reciprocal outrage that is an essential piece of the puzzle we are trying to solve.

Identity politics becomes the new normal, and cultural leaders and politicians take advantage of these stories and even encourage them.

The dismissive and insulting tone of today’s political debate is a reflection of mental weakness.

The more obsessed with personal identity campus liberals become, the less willing they become to engage in reasoned political debate. Over the past decade a new, and very revealing, locution has drifted from our universities into the media mainstream: 'Speaking as an X' . . . This is not an anodyne phrase. It tells the listener that I am speaking from a privileged position on this matter. (One never says, 'Speaking as an gay Asian, I fell incompetent to judge on this matter'). It sets up a wall against questions, which by definition come from a non-X perspective. And it turns the encounter into a power relation: the winner of the argument will be whoever has invoked the morally superior identity and expressed the most outrage at being questioned. So classroom conversations that once might have begun, 'I think A, and here is my argument', now take the form, 'Speaking as an X, I am offended that you claim B'. This makes perfect sense if you believe that identity determines everything. It means that there is no impartial space for dialogue. White men have one "epistemology", black women have another. So what remains to be said? What replaces argument, then, is taboo. At times our more privileged campuses can seem stuck in the world of archaic religion. Only those with an approved identity status are, like shamans, allowed to speak on certain matters. Particular groups -- today the transgendered -- are given temporary totemic significance. Scapegoats -- today conservative political speakers -- are duly designated and run off campus in a purging ritual. Propositions become pure or impure, not true or false. And not only propositions but simple words. Left identitarians who think of themselves as radical creatures, contesting this and transgressing that, have become like buttoned-up Protestant schoolmarms when it comes to the English language, parsing every conversation for immodest locutions and rapping the knuckles of those who inadvertently use them.

1:116 IMPUDENT BANTER I have come to realize that the better friends I become with someone, the more impudent I get with him. Politeness is appropriate for strangers, but with a friend there's no holding back, no need for any restraint. So consider this. There is no closer friend than the Friend, no one who endures more outrageous behavior than that one, and no one more accepting of it, or responsive to, all the rank blurt and tease. Let the spontaneous metaphysical banter turn to flint, or get white-hot; it will still be held within the horizon of this Friendship.

Others may want to stand upon the ‘politics of identity’, or in other words the kind of identification with a particular tradition, or group, or national or ethnic identity that invites them to turn their back on outsiders who question the ways of the group. They will shrug off criticism: their values are ‘incommensurable’ with the values of outsiders. They are to be understood only by brothers and sisters within the circle. People like to retreat to within a thick, comfortable, traditional set of folkways, and not to worry too much about their structure, or their origins, or even the criticisms that they may deserve. Reflection opens the avenue to criticism, and the folkways may not like criticism. In this way, ideologies become closed circles, primed to feel outraged by the questioning mind.

The first thing people usually do when they decide to reduce the outrage in their lives is stop talking about politics altogether - or at least stop arguing with people who disagree with them. This is exactly the wrong response. We are supposed to argue about politics; we're just supposed to figure out how to do it without shouting at the top of our lungs and calling each other stupid or evil. Democracy calls us to have uncomfortable conversations. It asks us to listen to each other even when we would rather be listening to ourselves - or to people enough like us that we might as well be listening to ourselves. It is easier and more comfortable for us to live in perpetual high dudgeon inside our echo chambers than it is to have a meaningful conversation with people who disagree with us. The entire outrage industry has been designed to keep us in our bubbles, never challenged by disagreement and never required to think that we might be wrong.

I was extremely curious about the alternatives to the kind of life I had been leading, and my friends and I exchanged rumors and scraps of information we dug from official publications. I was struck less by the West's technological developments and high living standards than by the absence of political witch-hunts, the lack of consuming suspicion, the dignity of the individual, and the incredible amount of liberty. To me, the ultimate proof of freedom in the West was that there seemed to be so many people there attacking the West and praising China. Almost every other day the front page of Reference, the newspaper which carded foreign press items, would feature some eulogy of Mao and the Cultural Revolution. At first I was angered by these, but they soon made me see how tolerant another society could be. I realized that this was the kind of society I wanted to live in: where people were allowed to hold different, even outrageous views. I began to see that it was the very tolerance of oppositions, of protesters, that kept the West progressing. Still, I could not help being irritated by some observations. Once I read an article by a Westerner who came to China to see some old friends, university professors, who told him cheerfully how they had enjoyed being denounced and sent to the back end of beyond, and how much they had relished being reformed. The author concluded that Mao had indeed made the Chinese into 'new people' who would regard what was misery to a Westerner as pleasure. I was aghast. Did he not know that repression was at its worst when there was no complaint? A hundred times more so when the victim actually presented a smiling face? Could he not see to what a pathetic condition these professors had been reduced, and what horror must have been involved to degrade them so? I did not realize that the acting that the Chinese were putting on was something to which Westerners were unaccustomed, and which they could not always decode. I did not appreciate either that information about China was not easily available, or was largely misunderstood, in the West, and that people with no experience of a regime like China's could take its propaganda and rhetoric at face value. As a result, I assumed that these eulogies were dishonest. My friends and I would joke that they had been bought by our government's 'hospitality." When foreigners were allowed into certain restricted places in China following Nixon's visit, wherever they went the authorities immediately cordoned off enclaves even within these enclaves. The best transport facilities, shops, restaurants, guest houses and scenic spots were reserved for them, with signs reading "For Foreign Guests Only." Mao-tai, the most sought-after liquor, was totally unavailable to ordinary Chinese, but freely available to foreigners. The best food was saved for foreigners. The newspapers proudly reported that Henry Kissinger had said his waistline had expanded as a result of the many twelve-course banquets he enjoyed during his visits to China. This was at a time when in Sichuan, "Heaven's Granary," our meat ration was half a pound per month, and the streets of Chengdu were full of homeless peasants who had fled there from famine in the north, and were living as beggars. There was great resentment among the population about how the foreigners were treated like lords. My friends and I began saying among ourselves: "Why do we attack the Kuomintang for allowing signs saying "No Chinese or Dogs" aren't we doing the same? Getting hold of information became an obsession. I benefited enormously from my ability to read English, as although the university library had been looted during the Cultural Revolution, most of the books it had lost had been in Chinese. Its extensive English-language collection had been turned upside down, but was still largely intact.

Or there were the poets and thinkers. Suppose he had had that passion, and had gone to Sir William Bradshaw, a great doctor yet to her extremely evil, without sex or lust, extremely polite to women, but capable of some indescribable outrage—forcing your soul, that was it—if this young man had gone to him, and Sir William impressed him, like that, with his power, might he not then have said (indeed she felt it now), Life is made intolerable; they make life intolerable, men like that?

Trump’s political career would have been impossible without the degradation of the whole idea of the public sphere, which has been unfolding over decades. It could never have happened without the idea that “government is not the solution, it is the problem,” as Ronald Reagan famously put it. And it could never have happened had that message not been followed up with decades of deregulation that essentially legalized bribery, with outrageous sums of corporate money flowing into politics.

You have a duty to accomplish something every day. You have a duty to live up to your best self, the person you want to be, the hero archetype that you admire. You have a duty to embrace shame and learn from it. You have a duty to be polite, thoughtful, patient. You have a duty to overcome your hardships and not wallow in self-pity. You have a duty to contribute, even if your contribution is small. You have a duty to be on time. You have a duty to do your job, even if your job sucks. You have a duty to stay healthy, both for yourself and so that you do not become a burden on others. You have a duty to be part of the solution, not the problem. In other words, don’t join the Twitter mob. You have a duty to try hard not to offend others, and try harder not to be offended.

When David Susskind and Germaine Greer were guests on the same historic television talk show, for instance, Susskind used general, pseudoscientific statements about women’s monthly emotional changes as a way of excusing the injustices cited by this very intelligent woman. Finally, Greer turned politely to Susskind and said, “Tell me, David. Can you tell if I’m menstruating right now—or not?” She not only eliminated any doubts raised by Susskind’s statements, but subdued his pugnacious style for the rest of the show.

In the course of evolution nature has gone to endless trouble to see that every individual is unlike every other individual. We reproduce our kind by bringing the father’s genes into contact with the mother’s. These hereditary factors may be combined in an almost infinite number of ways. Physically and mentally, each one of us is unique. Any culture which, in the interests of efficiency or in the name of some political or religious dogma, seeks to standardize the human individual, commits an outrage against man’s biological nature.

Government, New Englanders believed from the beginning, could defend the public good from the selfish machinations of moneyed interests. It could enforce morals through the prohibition or regulation of undesirable activities. It could create a better society through public spending on infrastructure and schools. More than any other group in America, Yankees conceive of government as being run by and for themselves. Everyone is supposed to participate, and there is no greater outrage than to manipulate the political process for private gain. Yankee idealism never died.

Win elections through right-wing populism that taps into people’s outrage over the corruption and inequities wrought by unbridled globalization. Enrich corrupt oligarchs who in turn fund your politics. Create a vast partisan propaganda machine. Redraw parliamentary districts to entrench your party in power. Pack the courts with right-wing judges and erode the independence of the rule of law. Keep big business on your side with low taxes and favorable treatment. Demonize your political opponents through social media disinformation. Attack civil society as a tool of George Soros. Cast yourself as the sole legitimate defender of national security. Wrap the whole project in a Christian nationalist message that taps into the longing for a great past. Offer a sense of belonging for the disaffected masses. Relentlessly attack the Other: immigrants, Muslims, liberal elites.

People who suffer the most from a given state of affairs are paradoxically the least likely to question, challenge, reject, or change it.” To explain this peculiar phenomenon, Jost’s team developed a theory of system justification. Its core idea is that people are motivated to rationalize the status quo as legitimate—even if it goes directly against their interests. In one study, they tracked Democratic and Republican voters before the 2000 U.S. presidential election. When George W. Bush gained in the polls, Republicans rated him as more desirable, but so did Democrats, who were already preparing justifications for the anticipated status quo. The same happened when Al Gore’s likelihood of success increased: Both Republicans and Democrats judged him more favorably. Regardless of political ideologies, when a candidate seemed destined to win, people liked him more. When his odds dropped, they liked him less. Justifying the default system serves a soothing function. It’s an emotional painkiller: If the world is supposed to be this way, we don’t need to be dissatisfied with it. But acquiescence also robs us of the moral outrage to stand against injustice and the creative will to consider alternative ways that the world could work.

One might think that economic inequality leads to self-correction in democracies, as the public becomes alarmed or outraged by income gaps and institutes taxes or other policies to take from the rich or give to the poor. But this doesn’t happen often. Researchers have found that instead, in countries around the world, the accumulation of wealth also often leads to accumulation of political power that is then harnessed to multiply that wealth. Indeed, that’s what we’re seeing in America. Our political system responds to large donors, so politicians create benefits for the rich, who then reward the politicians who created them.

If a man tries to question the doctrines of etatism or nationalism, hardly anyone ventures to weigh his arguments. The heretic is ridiculed, called names, ignored. It has come to be regarded as insolent or outrageous to criticize the views of powerful pressure groups or political parties, or to doubt the beneficial effects of state omnipotence. Public opinion has espoused a set of dogmas which there is less and less freedom to attack. In the name of progress and freedom both progress and freedom are being outlawed. Every doctrine that has recourse to the police power or to other methods of violence or threat for its protection reveals its inner weakness.

Take terrorism, one example among the methods used in that struggle. We know that leftist tradition condemns terrorism and political assassination. When the colonized uses them, the leftist colonizer becomes unbearably embarrassed. He makes an effort to separate them from the colonized's voluntary action; to make an epiphenomenon out of his struggle. They are spontaneous outbursts of masses too long oppressed, or better yet, acts by unstable, untrustworthy elements which the leader of the movement has difficulty in controlling. Even in Europe, very few people admitted that the oppression of the colonized was so great, the disproportion of forces so overwhelming, that they had reached the point, whether morally correct or not, of using violent means voluntarily. The leftist colonizer tried in vain to explain actions which seemed incomprehensible, shocking and politically absurd. For example, the death of children and persons outside of the struggle, or even of colonized persons who, without being basically opposed, disapproved of some small aspect of the undertaking. At first he was so disconcerted that the best he could do was to deny such actions; for they would fit nowhere in his view of the problem. That it could be the cruelty of oppression which explained the blind fury of the reaction hardly seemed to be an argument to him; he can't approve acts of the colonized which he condemns in the colonizers because these are exactly why he condemns colonization. Then, after having suspected the information to be false, he says, as a last resort, that such deeds are errors, that is, they should not belong to the essence of the movement. He bravely asserts that the leaders certainly disapprove of them. A newspaper-man who always supported the cause of the colonized, weary of waiting for censure which was not forthcoming, finally called on certain leaders to take a public stand against the outrages, Of course, received no reply; he did not have the additional naïveté to insist.

When corporate-endowed foundations first made their appearance in the United States, there was a fierce debate about their provenance, legality, and lack of accountability. People suggested that if companies had so much surplus money, they should raise the wages of their workers. (People made these outrageous suggestions in those days, even in America.) The idea of these foundations, so ordinary now, was in fact a leap of the business imagination. Non-tax-paying legal entities with massive resources and an almost unlimited brief—wholly unaccountable, wholly nontransparent— what better way to parlay economic wealth into political, social, and cultural capital, to turn money into power? What better way for usurers to use a minuscule percentage of their profits to run the world? How else would Bill Gates, who admittedly knows a thing or two about computers, find himself designing education, health, and agriculture policies, not just for the US government but for governments all over the world?35

But where should he begin? - Well, then, the trouble with the English was their: Their: In a word, Gibreel solemnly pronounced, their weather. Gibreel Farishta floating on his cloud formed the opinion that the moral fuzziness of the English was meteorologically induced. 'When the day is not warmer than the night,' he reasoned, 'when the light is not brighter than the dark, when the land is not drier than the sea, then clearly a people will lose the power to make distinctions, and commence to see everything - from political parties to sexual partners to religious beliefs - as much-the-same, nothing-to-choose, give-or-take. What folly! For truth is extreme, it is so and not thus, it is him and not her; a partisan matter, not a spectator sport. It is, in brief, heated. City,' he cried, and his voice rolled over the metropolis like thunder, 'I am going to tropicalize you.' Gibreel enumerated the benefits of the proposed metamorphosis of London into a tropical city: increased moral definition, institution of a national siesta, development of vivid and expansive patterns of behaviour among the populace, higher-quality popular music, new birds in the trees (macaws, peacocks, cockatoos), new trees under the birds (coco-palms, tamarind, banyans with hanging beards). Improved street-life, outrageously coloured flowers (magenta, vermilion, neon-green), spider-monkeys in the oaks. A new mass market for domestic air-conditioning units, ceiling fans, anti-mosquito coils and sprays. A coir and copra industry. Increased appeal of London as a centre for conferences, etc.: better cricketeers; higher emphasis on ball-control among professional footballers, the traditional and soulless English commitment to 'high workrate' having been rendered obsolete by the heat. Religious fervour, political ferment, renewal of interest in the intellegentsia. No more British reserve; hot-water bottles to be banished forever, replaced in the foetid nights by the making of slow and odorous love. Emergence of new social values: friends to commence dropping in on one another without making appointments, closure of old-folks' homes, emphasis on the extended family. Spicier foods; the use of water as well as paper in English toilets; the joy of running fully dressed through the first rains of the monsoon. Disadvantages: cholera, typhoid, legionnaires' disease, cockroaches, dust, noise, a culture of excess. Standing upon the horizon, spreading his arms to fill the sky, Gibreel cried: 'Let it be.

In the struggle for supremacy the various political parties outdo each other in trickery, deceit, cunning, and shady machinations, confident that the one who succeeds is sure to be hailed by the majority as the victor. That is the only god, - Success. As to what expense, what terrible cost to character, is of no moment. We have not far to go in search of proof to verify this sad fact. Never before did the corruption, the complete rottenness of our government stand so thoroughly exposed; never before were the American people brought face to face with the Judas nature of that political body, which has claimed for years to be absolutely beyond reproach, as the mainstay of our institutions, the true protector of the rights and liberties of the people. Yet when the crimes of that party became so brazen that even the blind could see them, it needed but to muster up its minions, and its supremacy was assured. Thus the very victims, duped, betrayed, outraged a hundred times, decided, not against, but in favor of the victor. Bewildered, the few asked how could the majority betray the traditions of American liberty? Where was its judgment, its reasoning capacity? That's just it, the majority cannot reason; it has no judgment. Lacking utterly in originality and moral courage, the majority has always placed its destiny in the hands of others. Incapable of standing responsibilities, it has followed its leaders even unto destruction.

The current media environment both encourages and perpetuates these reactions because, after all, it’s good for business. The writer and media commentator Ryan Holiday refers to this as “outrage porn”: rather than report on real stories and real issues, the media find it much easier (and more profitable) to find something mildly offensive, broadcast it to a wide audience, generate outrage, and then broadcast that outrage back across the population in a way that outrages yet another part of the population. This triggers a kind of echo of bullshit pinging back and forth between two imaginary sides, meanwhile distracting everyone from real societal problems. It’s no wonder we’re more politically polarized than ever before.

Trump’s election obviously had a very personal meaning for me. I feel unsettled everyday by his words, his behavior, and his corrosive impact on democracy and the rule of law. Trump has had an impact as well on our collective psyche and our nervous systems; supporters and opponents alike. He has modeled, normalized, and appealed to our most primitive instincts: greed, anger, deceit, hatred, defensiveness, blame, and denial. Rather than evolving in office, Trump has devolved, dragging us backward with him. Among the majority of Americans who oppose him, he fuels fear and anxiety, outrage, and despair. Among his supporters, he sanctions rage and hatred. The fight or flight emotions he arouses in supporters and critics alike serve none of us well.

The failure to take seriously what the Nazis themselves said is comprehensible enough. There is hardly an aspect of contemporary history more irritating and mystifying than the fact that of all the great unsolved political questions of our century, it should have been this seemingly small and unimportant Jewish problem that had the dubious honor of setting the whole infernal machine in motion. Such discrepancies between cause and effect outrage our common sense, to say nothing of the historian’s sense of balance and harmony. Compared with the events themselves, all explanations of antisemitism look as if they had been hastily and hazardously contrived, to cover up an issue which so gravely threatens our sense of proportion and our hope for sanity.

We can already see how algorithms competing to maximize our attention have the capacity to not only transform cultures but redefine the experience of existence. Algorithmically reinforced “engagement” lies at the heart of our outrage politics, call-out culture, selfie-induced vanity, tech addiction, and eroding mental well-being. Targeted users are soaked in content to keep them clicking.

There, publicly throwing off the mask under which he had hitherto concealed his real character and feelings, he made a speech painting in vivid the cause of her death was an even bitterer and more dreadful thing than the death itself. He went on to speak of the king's arrogant and tyrannical behavior; of the sufferings of the commons condemned to labor underground clearing or constructing ditches and sewers; of gallant Romans - soldiers who had beaten in battle all neighboring peoples - robbed of their swords and turned into stone-cutters and artisans. He reminded them of the foul murder of Servius Tullius, of the daughter who drove her carriage over her father's corpse, in violation of the most sacred of relationships - a crime which God alone could punish. Doubtless he told them of other, and worse, things, brought to his mind in the heat of the moment and by the sense of this latest outrage, which still lived in his eye and pressed upon his heart; but a mere historian can hardly record them. The effect of his words was immediate: the populace took fire, and were brought to demand the abrogation of the king's authority and the exile of himself and his family.

Later bad things will be said about Stalin; he’ll be called a tyrant and his reign of terror will be denounced. But for the people of Eduard’s generation he will remain the supreme leader of the people of the Union at the most tragic moment in their history; the man who defeated the Nazis and proved himself capable of a sacrifice worthy of the ancient Romans: the Germans had captured his son, Lieutenant Yakov Dzhugashvili, while the Russians had captured Field Marshal Paulus, one of the top military leaders of the Reich, at Stalingrad. When the German High Command proposed an exchange, Stalin responded with disdain that he didn’t exchange field marshals for simple lieutenants. Yakov committed suicide by throwing himself on the electrified barbed wire fence of his prison camp. *

When I heard about the ease with which the Four had been removed, I felt a wave of sadness. How could such a small group of second-rate tyrants ravage 900 million people for so long? But my main feeling was joy. The last tyrants of the Cultural Revolution were finally gone. My rapture was widely shared. Like many of my countrymen, I went out to buy the best liquors for a celebration with my family and friends, only to find the shops out of stock there was so much spontaneous rejoicing. There were official celebrations as well exactly the same kinds of rallies as during the Cultural Revolution, which infuriated me. I was particularly angered by the fact that in my department, the political supervisors and the student officials were now arranging the whole show, with unperturbed self-righteousness. The new leadership was headed by Mao's chosen successor, Hua Guofeng, whose only qualification, I believed, was his mediocrity. One of his first acts was to announce the construction of a huge mausoleum for Mao on Tiananmen Square. I was outraged: hundreds of thousands of people were still homeless after the earthquake in Tangshan, living in temporary shacks on the pavements. With her experience, my mother had immediately seen that a new era was beginning. On the day after Mao's death she had reported for work at her depas'uuent. She had been at home for five years, and now she wanted to put her energy to use again. She was given a job as the number seven deputy director in her department, of which she had been the director before the Cultural Revolution. But she did not mind. To me in my impatient mood, things seemed to go on as before. In January 1977, my university course came to an end. We were given neither examinations nor degrees. Although Mao and the Gang of Four were gone, Mao's rule that we had to return to where we had come from still applied. For me, this meant the machinery factory. The idea that a university education should make a difference to one's job had been condemned by Mao as 'training spiritual aristocrats.

Conservatives have, at least since the 60s, seen their system of values under attack—from feminism, the gay rights movement, the ecological movement, the sexual revolution, multiculturalism, and many more manifestations of Nurturant Parent morality. Conservatives have seen the values of these movements taught in the schools. They are appalled that what they see as the only system of real morality is being undermined. Conservatives believe that all of the major ills of our present society come from a failure to abide by their moral system. Moreover, they believe that their moral system is the only true American moral system, as well as the only moral system behind Western civilization. They see both of these beliefs challenged in contemporary historical research, which is being taught in our universities. This gives them a sense of moral outrage. They are fighting back. Why

The Muslim world in general, the Arab world in particular was confirmed in its grievances, particularly that the West was prepared to use its overwhelming military superiority to keep Muslims subordinate. 'Europe', the Europe of the Franco-German plan to create a federal union strong enough to stand on terms of equality with the United States as a world power, had been humiliated by the failure of its efforts to avert the war. Liberal opinion, dominant throughout the European media and academia, strong also in their American equivalents, was outraged by the spectacle of raw military force supplanting reason and legality as the means by which relations between states were ordered. Reality is an uncomfortable companion, particularly to people of good will. George H.W. Bush's proclamation of a new world order had persuaded too many in the West that the world's future could be managed within a legal framework, by discussion and conciliation. The warning uttered by his son that the United States was determined to bring other enemies of nuclear and regional stability to book - Iran, North Korea - was founded by his political opponents profoundly unsettling. The reality of the Iraq campaign of March - April 2003 is, however, a better guide to what needs to be done to secure the safety of our world than any amount of law-making or treaty-writing can offer.

These days, especially when cartoons deal with such matters as sex, sexism, sexual orientation, race, racism, religion, and religious fundamentalism, they can evoke primal responses. When that happens, while the viewer may denounce the cartoon, the irony here, as was the case with David Levine, is that it is precisely because the caricature has artistic depth and merit that the outrage is so keenly felt. The more powerful the caricature, the more outraged the protest.

During the war, Monod had joined the Communist Party as a matter of expediency, so that he could join the FTP. But he developed reservations about the Communists’ intolerance of other political views and quietly quit the Party after the war, at a time when many fellow citizens were joining. That might have been the end of Monod’s involvement with Communism, were it not for bizarre developments in the sphere of Soviet science. In the summer of 1948, Trofim Denisovich Lysenko, Joseph Stalin’s anointed czar of Soviet agriculture, launched a broad attack on the science of genetics. Lysenko believed that virtually any modification could be made rapidly and permanently to any plant or animal and passed on to its offspring. His belief, while consistent with Soviet doctrine that nature and man could be shaped in any way and were unconstrained by history or heredity, flew in the face of the principles of genetics that had been established over the previous fifty years. Nevertheless, Lysenko demanded that classical genetics, and its supporters, be purged from Soviet biology. Lysenko’s outrageous statements were heralded in Communist-run newspapers in France. Monod responded with a devastating critique that ran on the front page of Combat. Monod exposed Lysenko’s stance on genetics as antiscientific dogma and decried Lysenko’s power as a demonstration of “ideological terrorism” in the Soviet Union. The public scrutiny damaged the credibility of Soviet socialism in France. The episode thrust Monod into the public eye and made him resolve to “make his life’s goal a crusade against antiscientific, religious metaphysics, whether it be from Church or State.

The responsibility/fault fallacy allows people to pass off the responsibility for solving their problems to others. This ability to alleviate responsibility through blame gives people a temporary high and a feeling of moral righteousness. Unfortunately, one side effect of the Internet and social media is that it’s become easier than ever to push responsibility—for even the tiniest of infractions—onto some other group or person. In fact, this kind of public blame/shame game has become popular; in certain crowds it’s even seen as “cool.” The public sharing of “injustices” garners far more attention and emotional outpouring than most other events on social media, rewarding people who are able to perpetually feel victimized with ever-growing amounts of attention and sympathy. “Victimhood chic” is in style on both the right and the left today, among both the rich and the poor. In fact, this may be the first time in human history that every single demographic group has felt unfairly victimized simultaneously. And they’re all riding the highs of the moral indignation that comes along with it. Right now, anyone who is offended about anything—whether it’s the fact that a book about racism was assigned in a university class, or that Christmas trees were banned at the local mall, or the fact that taxes were raised half a percent on investment funds—feels as though they’re being oppressed in some way and therefore deserve to be outraged and to have a certain amount of attention. The current media environment both encourages and perpetuates these reactions because, after all, it’s good for business. The writer and media commentator Ryan Holiday refers to this as “outrage porn”: rather than report on real stories and real issues, the media find it much easier (and more profitable) to find something mildly offensive, broadcast it to a wide audience, generate outrage, and then broadcast that outrage back across the population in a way that outrages yet another part of the population. This triggers a kind of echo of bullshit pinging back and forth between two imaginary sides, meanwhile distracting everyone from real societal problems. It’s no wonder we’re more politically polarized than ever before. The biggest problem with victimhood chic is that it sucks attention away from actual victims. It’s like the boy who cried wolf. The more people there are who proclaim themselves victims over tiny infractions, the harder it becomes to see who the real victims actually are. People get addicted to feeling offended all the time because it gives them a high; being self-righteous and morally superior feels good. As political cartoonist Tim Kreider put it in a New York Times op-ed: “Outrage is like a lot of other things that feel good but over time devour us from the inside out. And it’s even more insidious than most vices because we don’t even consciously acknowledge that it’s a pleasure.” But

Perhaps it was because we were so sociopathically good at collating bad news into a sickening evolving sense of what constituted “normal,” or because we looked outside and things seemed still okay. Because we were bored with writing, or reading, the same story again and again, because climate was so global and therefore nontribal it suggested only the corniest politics, because we didn’t yet appreciate how fully it would ravage our lives, and because, selfishly, we didn’t mind destroying the planet for others living elsewhere on it or those not yet born who would inherit it from us, outraged.

Her last words have been the law of my life: Andrew, if I should not see you again, I wish you to remember and treasure up some things I have already said to you: in this world you will have to make your own way. To do that you must have friends. You can make friends by being honest, and you can keep them by being steadfast. You must keep in mind that friends worth having will in the long run expect as much from you as they give to you. To forget an obligation or be ungrateful for a kindness is a base crime-not merely a fault or a sin, but an actual crime. Men guilty of it sooner or later must suffer the penalty. In personal conduct be always polite but never obsequious. None will respect you more than you respect yourself. Avoid quarrels as long as you can without yielding to imposition. But sustain your manhood always. Never bring a suit in law for assault and battery or for defamation. The law affords no remedy for such outrages that can satisfy the feelings of a true man. Never wound the feelings of others. Never brook wanton outrage upon your own feelings. If you ever have to vindicate your feelings or defend your honor, do it calmly. If angry at first, wait until your wrath cools before you proceed.

But as all pre-Christian cults were based on the idea of substitution, of representation, and tried to replace the irreplaceable, this worship was bound to remain vain. In the light of faith in Christ, the Letter to the Hebrews can dare to draw up this devastating balance sheet of the history of religion, although to express this view in a world seething with sacrifices must have seemed a tremendous outrage. It can dare to make this unqualified assertion that religions have run aground because it knows that in Christ the idea of the substitute, of the proxy, has acquired a new meaning. Christ, who in terms of the Law was a layman and held no office in Israel’s worship services, was—so the text says—the one true priest in the world. His death, which from a purely historical angle represented a completely profane event—the execution of a man condemned to death as a political offender—was in reality the one and only liturgy of the world, a cosmic liturgy, in which Jesus stepped, not in the limited arena of the liturgical performance, the Temple, but publicly, before the eyes of the world, through the curtain of death into the real temple, that is, before the face of God himself, in order to offer, not things, the blood of animals, or anything like that, but himself (Heb 9:11ff.). Let

The hereditary Emperor is nearly dead and has been for many centuries. In the last moments of his dying coma he was locked in a stasis field which keeps him in a state of perpetual unchangingness. All his heirs are now long dead, and this means that without any drastic political upheaval, power has simply and effectively moved a rung or two down the ladder, and is now seen to be vested in a body that used to act simply as advisers to the Emperor—an elected governmental assembly headed by a President elected by that assembly. In fact it vests in no such place. The President in particular is very much a figurehead—he wields no real power whatsoever. He is apparently chosen by the government, but the qualities he is required to display are not those of leadership but those of finely judged outrage. For this reason the President is always a controversial choice, always an infuriating but fascinating character. His job is not to wield power but to draw attention away from it. On those criteria Zaphod Beeblebrox is one of the most successful Presidents the Galaxy has ever had—he has already spent two of his ten presidential years in prison for fraud. Very very few people realize that the President and the Government have virtually no power at all, and of these few people only six know whence ultimate political power is wielded. Most of the others secretly believe that the ultimate decision-making process is handled by a computer. They couldn’t be more wrong.

From World War II until 1981 the top marginal income tax rate never fell below 70 percent. Under President Dwight Eisenhower, a Republican whom no one ever accused of being a socialist, the top rate was 91 percent. Even after all deductions and credits, Americans with incomes of over $1 million (in today’s dollars) paid a top marginal rate, on average, of 52 percent. As recently as the late 1980s, the top tax rate on capital gains was 35 percent. But as income and wealth have accumulated at the top, so has the political power to reduce taxes. The Bush tax cuts of 2001 and 2003, which were extended for two years in December 2010, capped top rates at 35 percent, their lowest level in more than half a century, and reduced capital gains taxes to 15 percent.

Looking at a situation like the Israel-Palestine conflict, Americans are likely to react with puzzlement when they see ever more violent and provocative acts that target innocent civilians. We are tempted to ask: do the terrorists not realize that they will enrage the Israelis, and drive them to new acts of repression? The answer of course is that they know this very well, and this is exactly what they want. From our normal point of view, this seems incomprehensible. If we are doing something wrong, we do not want to invite the police to come in and try and stop us, especially if repression will result in the deaths or imprisonment of many of our followers. In a terrorist war, however, repression is often valuable because it escalates the growing war, and forces people to choose between the government and the terrorists. The terror/repression cycle makes it virtually impossible for anyone to remain a moderate. By increasing polarization within a society, terrorism makes the continuation of the existing order impossible. Once again, let us take the suicide bombing example. After each new incident, Israeli authorities tightened restrictions on Palestinian communities, arrested new suspects, and undertook retaliatory strikes. As the crisis escalated, they occupied or reoccupied Palestinian cities, destroying Palestinian infrastructure. The result, naturally, was massive Palestinian hostility and anger, which made further attacks more likely in the future. The violence made it more difficult for moderate leaders on both sides to negotiate. In the long term, the continuing confrontation makes it more likely that ever more extreme leaders will be chosen on each side, pledged not to negotiate with the enemy. The process of polarization is all the more probably when terrorists deliberately choose targets that they know will cause outrage and revulsion, such as attacks on cherished national symbols, on civilians, and even children. We can also think of this in individual terms. Imagine an ordinary Palestinian Arab who has little interest in politics and who disapproves of terrorist violence. However, after a suicide bombing, he finds that he is subject to all kinds of official repression, as the police and army hold him for long periods at security checkpoints, search his home for weapons, and perhaps arrest or interrogate him as a possible suspect. That process has the effect of making him see himself in more nationalistic (or Islamic) terms, stirs his hostility to the Israeli regime, and gives him a new sympathy for the militant or terrorist cause. The Israeli response to terrorism is also valuable for the terrorists in global publicity terms, since the international media attack Israel for its repression of civilians. Hamas military commander Salah Sh’hadeh, quoted earlier, was killed in an Israeli raid on Gaza in 2002, an act which by any normal standards of warfare would represent a major Israeli victory. In this case though, the killing provoked ferocious criticism of Israel by the U.S. and western Europe, and made Israel’s diplomatic situation much more difficult. In short, a terrorist attack itself may or may not attract widespread publicity, but the official response to it very likely will. In saying this, I am not suggesting that governments should not respond to terrorism, or that retaliation is in any sense morally comparable to the original attacks. Many historical examples show that terrorism can be uprooted and defeated, and military action is often an essential part of the official response. But terrorism operates on a logic quite different from that of most conventional politics and law enforcement, and concepts like defeat and victory must be understood quite differently from in a regular war.

Your butler informed me you were here. I thought-that is, I wondered how things were going.” “And since my butler didn’t know,” Ian concluded with amused irritation, “you decided to call on Elizabeth and see if you could discover for yourself?” “Something like that,” the vicar said calmly. “Elizabeth regards me as a friend, I think. And so I planned to call on her and, if you weren’t here, to put in a good word for you.” “Only one?” Ian said mildly. The vicar did not back down; he rarely did, particularly in matters of morality or justice. “Given your treatment of her, I was hard pressed to think of one. How did matters turn out with your grandfather?” “Well enough,” Ina said, his mind on meeting with Elizabeth. “He’s here in London.” “And?” “And,” Ian said sardonically, “you may now address me as ‘my lord.’” “I’ve come here,” Duncan persisted implacably, “to address you as ‘the bridegroom.’” A flash of annoyance crossed Ian’s tanned features. “You never stop pressing, do you? I’ve managed my own life for thirty years, Duncan. I think I can do it now.” Duncan had the grace to look slightly abashed. “You’re right, of course. Shall I leave?” Ian considered the benefits of Duncan’s soothing presence and reluctantly shook his head. “No. In fact, since you’re here,” he continued as they neared the top step, “you may as well be the one to announce us to the butler. I can’t get past him.” Duncan lifted the knocker while bestowing a mocking glance on Ian. “You can’t get past the butler, and you think you’re managing very well without me?” Declining to rise to that bait, Ian remained silent. The door opened a moment later, and the butler looked politely from Duncan, who began to give his name, to Ian. To Duncan’s startled disbelief, the door came crashing forward in his face. An instant before it banged into its frame Ian twisted, slamming his shoulder into it and sending the butler flying backward into the hall and ricocheting off the wall. In a low, savage voice he said, “Tell your mistress I’m here, or I’ll find her myself and tell her.” With a glance of furious outrage the older man considered Ian’s superior size and powerful frame, then turned and started reluctantly for a room ahead and to the left, where muted voices could be heard. Duncan eyed Ian with one gray eyebrow lifted and said sardonically, “Very clever of you to ingratiate yourself so well with Elizabeth’s servants.” The group in the drawing room reacted with diverse emotions to Bentner’s announcement that “Thornton is here and forced his way into the house.” The dowager duchess looked fascinated, Julius looked both relived and dismayed, Alexandra looked wary, and Elizabeth, who was still preoccupied with her uncle’s unstated purpose for his visit, looked nonplussed. Only Lucinda showed no expression at all, but she laid her needlework aside and lifted her face attentively toward the doorway.

I am sure that the Roman emperors didn’t have prayer to God in their schools. But then, the early Christians didn’t seem to care what Caligula or Claudius or Nero did. How could any emperor stop God? How, in fact, could the demons of hell make headway when God’s people prayed and called upon his name? Impossible! In the New Testament we don’t see Peter or John wringing their hands and saying, “Oh, what are we going to do? Caligula’s bisexual … he wants to appoint his horse to the Roman Senate … what a terrible model of leadership! How are we going to respond to this outrage?” Let’s not play games with ourselves. Let’s not divert attention away from the weak prayer life of our own churches. In Acts 4, when the apostles were unjustly arrested, imprisoned, and threatened, they didn’t call for a protest; they didn’t reach for some political leverage. Instead, they headed to a prayer meeting. Soon the place was vibrating with the power of the Holy Spirit (vv. 23–31).

Bad lovers face to face in the morning Shy apologies and polite regrets Slow dances that left no warning of Outraged glances and indiscreet yawning Good manners and bad breath get you nowhere Even presidents have newspaper lovers Ministers go crawling under covers She's no angel He's no saint They're all covered up with white washed grease paint And you say... Chorus: The teacher never told you anything but white lies But you never see the lies And you believe Oh you know you have been captured You feel so civilized And you look so pretty in your new lace sleeves The salty lips of the socialite sisters With their continental fingers that have never seen working blisters Oh I know they've got their problems I wish I was one of them They say daddy's coming home soon With his sergeant stripes and his Empire mug and spoon No more fast buck And when are they gonna learn their lesson When are they gonna stop all of these victory processions And you say...

Did those “new gays” spinning about like giddy tops in discos care to know that dancing with someone of the same sex was punishable as “lewd conduct” then? Still, a club in Topanga Canyon boasted a system of warning lights. When they flashed, lesbians and gay men shifted—what a grand adventure!—and danced with each other, laughing at the officers’ disappointed faces! How much pleasure—and camaraderie, yes, real kinship—had managed to exist in exile. Did those arrogant young people know that, only years ago, you could be sentenced to life in prison for consensual sex with another man? A friend of his destroyed by shock therapy decreed by the courts. Another friend sobbing on the telephone before he slashed his wrists— Thomas's hands on his steering wheel had clenched in anger, anger he had felt then, anger he felt now. And all those pressures attempted to deplete you, and disallow— “—the yearnings of the heart,” he said aloud. Yet he and others of his generation had lived through those barbaric times—and survived—those who had survived—with style. Faced with those same outrages, what would these “new gays” have done? “Exactly as we did,” he answered himself. The wind had resurged, sweeping sheaths of dust across the City, pitching tumbleweeds from the desert into the streets, where they shattered, splintering into fragments that joined others and swept away. Now, they said, everything was fine, no more battles to fight. Oh, really? What about arrests that continued, muggings, bashings, murder, and hatred still spewing from pulpits, political platforms, and nightly from the mouths of so-called comedians? Didn't the “new gays” know—care!—that entrenched “sodomy” laws still existed, dormant, ready to spring on them, send them to prison? How could they think they had escaped the tensions when those pressures were part of the legacy of being gay? Didn't they see that they remained—as his generation and generations before his had been—the most openly despised? And where, today, was the kinship of exile?

Elspeth had the joyous task of breaking the news to the rest of the Council. There was no such accord among the political leaders of Valdemar as there was among her military leaders. Lord Gartheser was speechless with outrage and shock; Bard Hyron was dazed. Lady Kester and Lady Cathan, still seething over Orthallen's accusations of complicity with the slavers, were surprised, but not altogether unhappy. Father Aldon had closeted himself in the tiny chapel of the Keep; Lord Gildas was with him. Healer Myrim made no attempt to conceal the fact that Orthallen's treachery had not surprised her. Nor did she conceal that his demise gave her a certain grim satisfaction. But then, she might well be forgiven such uncharitable thoughts; she was one of the four Healers who were tending Talia's wounds. Once the bare bones had been told to the Councillors as a group, Elspeth went to each of these Councillors in turn, privately. She gave a simple explanation of what had occurred, but would answer no questions. Questions, she told them, must wait until Talia had recovered enough to tell them all more.

On another plane, only a brute in a state of irrational fury can imagine that men should be sadistically tortured in order to obtain their consent. Such an act only accomplishes the subjugation of one man by another, in an outrageous relationship between persons. The representative of rational totality is content, on the contrary, to allow the object to subdue the person in the soul of man. The highest mind is first of all reduced to the level of the lowest by the police technique of joint accusation. Then five, ten, twenty nights of insomnia will culminate an illusory conviction and will bring yet another dead soul into the world. From this point of view, the only psychological revolution known to our times since Freud's has been brought about by the NKVD and the political police in general. Guided by a determinist hypothesis that calculates the weak points and the degree of elasticity of the soul, these new techniques have once again thrust aside one of man's limits and have attempted to demonstrate that no individual psychology is original and that the common measure of all human character is matter. They have literally created the physics of the soul.

What to Do If Stopped While Driving        •   Pull over safely to the side of the road if you see a police flashing lights behind you        •   If the officer asks where you’re coming from, politely ask why you were stopped—remember, the Supreme Court has ruled that the officer must have a reasonable suspicion based on “specific and articulable facts” that a person who’s been stopped is armed or has committed, is committing, or is about to commit a crime        •   Answer the officer’s questions as succinctly as possible, without embellishment        •   Always have your identification handy; if the officer asks for your license and registration, get his permission to reach for them—you don’t want him thinking you may be reaching for a weapon        •   If they ask for permission to search your car, politely refuse        •   If the officer tells you to get out of the car, do as he says—and if he puts you up against the car, stay there        •   If police insist on searching the vehicle, remain silent while they are doing so        •   Most importantly, even though you will almost certainly be outraged, don’t give the police any attitude or reason to claim you were hostile or belligerent, because that’s the quickest way to escalate the encounter

Her feet now safely planted on level flooring, Willow nervously smoothed her skirts before lifting her head. Turquoise eyes met deep brown. Willow's mouth dropped open in shock. "Lieutenant Numbskull?" Rider stiffened, but recovered quickly. "Freckles?" he pretended surprise. Backing up a step, his appreciative gaze raked her from head to toe. "My God! It is you!" Willow's cheecks burned beneath his conspicuous appraisal. The lieutenant's pleased grin fueled her simmering anger at Miriam's unwelcome matchmaking venture. "What are you doing here?" she huffed. Rider arched a dark brow in ironic amusement. "Is that any way to greet an old friend...Freckles?" "You two know each other?" Miriam interjected, astonished. "You might say that." Rider chuckled. Willow didn't know who she wanted to murder most, Miriam or the lieutenant. But standing here in all her ladylike spendor, she remembered his hurtful maligning of her femininity. For some inexplicable reason she felt compelled to prove that she could be every bit as feminine as any other woman. Despite her stormy emotions, her next words dripped off her lips like warm honey. "Unfortunately, Miriam"-she caressed Rider's coat sleeve and flapped her lashes outrageously-"we were never formally introduced." Rider eyed Willow's hand where it petted his arm, expecting claws to spring from her fingertips at any moment. Then he lifted his gaze to twin pools of mischief. One corner of his mouth crved in a wry grin. "What are you up to, Freckles?" His devastating smile was unnerving. Suddenly all too aware of her ineptitude at coquetry. Willow's confidence slipped a notch. Nevertheless, she was determined not to let him intimidate her. Casting him what she hoped would pass for a coy smile, she answered his question with an innocent shrug. Miriam blinked, agog at Willow s antics. "Well,ah...let me properly introduce you two. Mr. Sinclair, this is Miss Willow Vaughn. Willow, this is Mr. Rider Sinclair." Willow inclined her head with forced politeness. Rider tossed her a sly wink. Befuddled by the stratified undercurrents, Miriam sputtered. "I...ah...I'm sorry to hurry the introductions, but we really are late. My carriage is waiting out front for us. Shall we go?" "But of course." Rider held the door open, indicating they should proceed him. "Ladies..." Willow waited while he closed the door, then draped herself over his proferred arm. Miriam took his other arm and cast a warning glance at the younger woman. The girl smiled back angelically, deciding Miriam deserved to worry-just a little.

Despite her grave concern over her uncle, Elizabeth chuckled inwardly as she introduced Duncan. Everyone exhibited the same stunned reaction she had when she’d discovered Ian Thornton’s uncle was a cleric. Her uncle gaped, Alex stared, and the dowager duchess glowered at Ian in disbelief as Duncan politely bent over her hand. “Am I to understand, Kensington,” she demanded of Ian, “that you are related to a man of the cloth?” Ian’s reply was a mocking bow and a sardonic lift of his brows, but Duncan, who was desperate to put a light face on things, tried ineffectually to joke about it. “The news always has a peculiar effect on people,” he told her. “One needn’t think too hard to discover why,” she replied gruffly. Ian opened his mouth to give the outrageous harridan a richly deserved setdown, but Julius Cameron’s presence was worrying him; a moment later it was infuriating him as the man strode to the center of the room and said in a bluff voice, “Now that we’re all together, there’s no reason to dissemble. Bentner, being champagne. Elizabeth, congratulations. I trust you’ll conduct yourself properly as a wife and not spend the man out of what money he has left.” In the deafening silence no one moved, except it seemed to Elizabeth that the entire room was beginning to move. “What?” she breathed finally. “You’re betrothed.” Anger rose up like flames licking inside her, spreading up her limbs. “Really?” she said in a voice of deadly calm, thinking of Sir Francis and John Marchman. “To whom?” To her disbelief, Uncle Julius turned expectantly to Ian, who was looking at him with murder in his eyes. “To me,” he clipped, his icy gaze still on her uncle. “It’s final,” Julius warned her, and then, because he assumed she’d be as pleased as he to discover she had monetary value, he added, “He paid a fortune for the privilege. I didn’t have to give him a shilling.” Elizabeth, who had no idea the two men had ever met before, looked at Ian in wild confusion and mounting anger. “What does he mean?” she demanded in a strangled whisper. “He means,” Ian began tautly, unable to believe all his romantic plans were being demolished, “we are betrothed. The papers have been signed.” “Why, you-you arrogant, overbearing”-She choked back the tears that were cutting off her voice-“you couldn’t even be bothered to ask me?” Dragging his gaze from his prey with an effort, Ian turned to Elizabeth, and his heart wrenched at the way she was looking at him. “Why don’t we go somewhere private where we can discuss this?” he said gently, walking forward and taking her elbow. She twisted free, scorched by his touch. “Oh, no!” she exploded, her body shaking with wrath. “Why guard my sensibilities now? You’ve made a laughingstock of me since the day I set eyes on you. Why stop now?

There followed a three-year spectacle during which [Senator Joseph] McCarthy captured enormous media attention by prophesying the imminent ruin of America and by making false charges that he then denied raising—only to invent new ones. He claimed to have identified subversives in the State Department, the army, think tanks, universities, labor unions, the press, and Hollywood. He cast doubt on the patriotism of all who criticized him, including fellow senators. McCarthy was profoundly careless about his sources of information and far too glib when connecting dots that had no logical link. In his view, you were guilty if you were or ever had been a Communist, had attended a gathering where a supposed Communist sympathizer was present, had read a book authored by someone soft on Communism, or subscribed to a magazine with liberal ideas. McCarthy, who was nicknamed Tailgunner Joe, though he had never been a tail gunner, was also fond of superlatives. By the middle of 1951, he was warning the Senate of “a conspiracy so immense and an infamy so black as to dwarf any previous such venture in the history of man.” McCarthy would neither have become a sensation, nor ruined the careers of so many innocent people, had he not received support from some of the nation’s leading newspapers and financing from right-wingers with deep pockets. He would have been exposed much sooner had his wild accusations not been met with silence by many mainstream political leaders from both parties who were uncomfortable with his bullying tactics but lacked the courage to call his bluff. By the time he self-destructed, a small number of people working in government had indeed been identified as security risks, but none because of the Wisconsin senator’s scattershot investigations. McCarthy fooled as many as he did because a lot of people shared his anxieties, liked his vituperative style, and enjoyed watching the powerful squirm. Whether his allegations were greeted with resignation or indignation didn’t matter so much as the fact that they were reported on and repeated. The more inflammatory the charge, the more coverage it received. Even skeptics subscribed to the idea that, though McCarthy might be exaggerating, there had to be some fire beneath the smoke he was spreading. This is the demagogue’s trick, the Fascist’s ploy, exemplified most outrageously by the spurious and anti-Jewish Protocols of the Elders of Zion. Repeat a lie often enough and it begins to sound as if it must—or at least might—be so. “Falsehood flies,” observed Jonathan Swift, “and the truth comes limping after it.” McCarthy’s career shows how much hysteria a skilled and shameless prevaricator can stir up, especially when he claims to be fighting in a just cause. After all, if Communism was the ultimate evil, a lot could be hazarded—including objectivity and conventional morality—in opposing it.

Equal protection under the law is not a hard principle to convince Americans of. The difficulty comes in persuading them that it has been violated in particular cases, and of the need to redress the wrong. Prejudice and indifference run deep. Education, social reform, and political action can persuade some. But most people will not feel the sufferings of others unless they feel, even in an abstract way, that 'it could have been me or someone close to me'. Consider the astonishingly rapid transformation of American attitudes toward homosexuality and even gay marriage over the past decades. Gay activism brought these issues to public attention but attitudes were changed during tearful conversations over dinner tables across American when children came out to their parents (and, sometimes, parents came out to their children). Once parents began to accept their children, extended families did too, and today same-sex marriages are celebrated across the country with all the pomp and joy and absurd overspending of traditional American marriages. Race is a wholly different matter. Given the segregation in American society white families have little chance of seeing and therefore understanding the lives of black Americans. I am not black male motorist and never will be. All the more reason, then, that I need some way to identify with one if I am going to be affected by his experience. And citizenship is the only thing I know we share. The more differences between us are emphasized, the less likely I will be to feel outrage at his mistreatment. Black Lives Matter is a textbook example of how not to build solidarity. There is no denying that by publicizing and protesting police mistreatment of African-Americans the movement mobilized supporters and delivered a wake-up call to every American with a conscience. But there is also no denying that the movement's decision to use this mistreatment to build a general indictment of American society, and its law enforcement institutions, and to use Mau-Mau tactics to put down dissent and demand a confession of sins and public penitence (most spectacularly in a public confrontation with Hillary Clinton, of all people), played into the hands of the Republican right. As soon as you cast an issue exclusively in terms of identity you invite your adversary to do the same. Those who play one race card should be prepared to be trumped by another, as we saw subtly and not so subtly in the 2016 presidential election. And it just gives that adversary an additional excuse to be indifferent to you. There is a reason why the leaders of the civil rights movement did not talk about identity the way black activists do today, and it was not cowardice or a failure to be "woke". The movement shamed America into action by consciously appealing to what we share, so that it became harder for white Americans to keep two sets of books, psychologically speaking: one for "Americans" and one for "Negroes". That those leaders did not achieve complete success does not mean that they failed, nor does it prove that a different approach is now necessary. No other approach is likely to succeed. Certainly not one that demands that white Americans agree in every case on what constitutes discrimination or racism today. In democratic politics it is suicidal to set the bar for agreement higher than necessary for winning adherents and elections.

The chorus of criticism culminated in a May 27 White House press conference that had me fielding tough questions on the oil spill for about an hour. I methodically listed everything we'd done since the Deepwater had exploded, and I described the technical intricacies of the various strategies being employed to cap the well. I acknowledged problems with MMS, as well as my own excessive confidence in the ability of companies like BP to safeguard against risk. I announced the formation of a national commission to review the disaster and figure out how such accidents could be prevented in the future, and I reemphasized the need for a long-term response that would make America less reliant on dirty fossil fuels. Reading the transcript now, a decade later, I'm struck by how calm and cogent I sound. Maybe I'm surprised because the transcript doesn't register what I remember feeling at the time or come close to capturing what I really wanted to say before the assembled White House press corps: That MMS wasn't fully equipped to do its job, in large part because for the past thirty years a big chunk of American voters had bought into the Republican idea that government was the problem and that business always knew better, and had elected leaders who made it their mission to gut environmental regulations, starve agency budgets, denigrate civil servants, and allow industrial polluters do whatever the hell they wanted to do. That the government didn't have better technology than BP did to quickly plug the hole because it would be expensive to have such technology on hand, and we Americans didn't like paying higher taxes - especially when it was to prepare for problems that hadn't happened yet. That it was hard to take seriously any criticism from a character like Bobby Jindal, who'd done Big Oil's bidding throughout his career and would go on to support an oil industry lawsuit trying to get a federal court to lift our temporary drilling moratorium; and that if he and other Gulf-elected officials were truly concerned about the well-being of their constituents, they'd be urging their party to stop denying the effects of climate change, since it was precisely the people of the Gulf who were the most likely to lose homes or jobs as a result of rising global temperatures. And that the only way to truly guarantee that we didn't have another catastrophic oil spill in the future was to stop drilling entirely; but that wasn't going to happen because at the end of the day we Americans loved our cheap gas and big cars more than we cared about the environment, except when a complete disaster was staring us in the face; and in the absence of such a disaster, the media rarely covered efforts to shift America off fossil fuels or pass climate legislation, since actually educating the public on long-term energy policy would be boring and bad for ratings; and the one thing I could be certain of was that for all the outrage being expressed at the moment about wetlands and sea turtles and pelicans, what the majority of us were really interested in was having the problem go away, for me to clean up yet one more mess decades in the making with some quick and easy fix, so that we could all go back to our carbon-spewing, energy-wasting ways without having to feel guilty about it. I didn't say any of that. Instead I somberly took responsibility and said it was my job to "get this fixed." Afterward, I scolded my press team, suggesting that if they'd done better work telling the story of everything we were doing to clean up the spill, I wouldn't have had to tap-dance for an hour while getting the crap kicked out of me. My press folks looked wounded. Sitting alone in the Treaty Room later that night, I felt bad about what I had said, knowing I'd misdirected my anger and frustration. It was those damned plumes of oil that I really wanted to curse out.

Oh," I answered vaguely, "there are still reformers of all sorts in the world." "Reformers!" he cried, his face lighting up with a new interest. "Ah! you mean those profound thinkers who seek to cure every disease of the social body by means of legislation. Yes, yes! tell me about them! Society still believes in them?" "Believes in them!" I cried indignantly. "Surely it does. Why, the great political parties are responding to the cry of the downtrodden masses, and—" "Oh," he said dreamily, "they are still responding?" "What do you mean by still responding?" I demanded curtly. "Why, I remember that in my time, too, the people always responded. The party leaders would say to them that they were in a bad way and needed help. The people would cry out in joy to think their leaders had discovered this. Then the leaders would wink at each other and jump upon the platforms and explain to the people that what was needed was a new law of some sort. The people would weep for happiness at such wisdom and would beg their leaders to get together and make the law. And the law that the leaders would make when they got together was one that would put the people still more in their power. So that is still going on?" I recognized that he was ironical, but I answered with a sneer: "The people get what they deserve, and what they wish. They have only to demand through the ballot box, you know." "Ah, yes," he murmured with a grin, "I had forgotten the ballot box. Dear me! how could I have forgotten the ballot box?" Providentially the keeper came to notify me that my time was up, and I turned away. "One thing more," cried the prisoner; "is it still the case that the American people enjoy their freedom best when they are enslaved in some way?" "You are outrageous," I exclaimed; "the American people are not enslaved in any way. It is true they are restricted for their own good by those more capable of judging than they. That must always be the case." "I don't know about must," he sighed, "but I am sure it will always be the case as long as a man's idea of freedom is his ability to impose some slavish notion on his brother.