Poverty And Hunger Quotes

There are people in the world so hungry, that God cannot appear to them except in the form of bread.

When I give food to the poor, they call me a saint. When I ask why the poor have no food, they call me a communist.

The greatest disease in the West today is not TB or leprosy; it is being unwanted, unloved, and uncared for. We can cure physical diseases with medicine, but the only cure for loneliness, despair, and hopelessness is love. There are many in the world who are dying for a piece of bread but there are many more dying for a little love. The poverty in the West is a different kind of poverty -- it is not only a poverty of loneliness but also of spirituality. There's a hunger for love, as there is a hunger for God.

Every gun that is made, every warship launched, every rocket fired signifies in the final sense, a theft from those who hunger and are not fed, those who are cold and are not clothed. This world in arms is not spending money alone. It is spending the sweat of its laborers, the genius of its scientists, the hopes of its children. This is not a way of life at all in any true sense. Under the clouds of war, it is humanity hanging on a cross of iron.

Being unwanted, unloved, uncared for, forgotten by everybody, I think that is a much greater hunger, a much greater poverty than the person who has nothing to eat.

An empty stomach is not a good political adviser.

It is our suffering that brings us together. It is not love. Love does not obey the mind, and turns to hate when forced. The bond that binds us is beyond choice. We are brothers. We are brothers in what we share. In pain, which each of us must suffer alone, in hunger, in poverty, in hope, we know our brotherhood. We know it, because we have had to learn it. We know that there is no help for us but from one another, that no hand will save us if we do not reach out our hand. And the hand that you reach out is empty, as mine is. You have nothing. You possess nothing. You own nothing. You are free. All you have is what you are, and what you give.

The ever more sophisticated weapons piling up in the arsenals of the wealthiest and the mightiest can kill the illiterate, the ill, the poor and the hungry, but they cannot kill ignorance, illness, poverty or hunger.

Something is wrong here. War, disease, death, destruction, hunger, filth, poverty, torture, crime, corruption, and the Ice Capades. Something is definitely wrong. This is not good work. If this is the best God can do, I am not impressed. Results like these do not belong on the résumé of a Supreme Being. This is the kind of shit you'd expect from an office temp with a bad attitude. And just between you and me, in any decently-run universe, this guy would've been out on his all-powerful ass a long time ago. And by the way, I say "this guy", because I firmly believe, looking at these results, that if there is a God, it has to be a man. No woman could or would ever fuck things up like this. So, if there is a God, I think most reasonable people might agree that he's at least incompetent, and maybe, just maybe, doesn't give a shit. Doesn't give a shit, which I admire in a person, and which would explain a lot of these bad results.

It is fatal to look hungry. It makes people want to kick you.

In this vagueness, might a story of lives-- lives that have been crushed themselves while crushing rocks into pieces-- be written.

Hunger has always been more or less at my elbow when I played, but now I began to wake up at night to find hunger standing at my bedside, staring at my gauntly.

The saddest thing in life is to see people suffer from hunger and POVERTY in a world of PLENTY.

I have watched education become more a privilege of the rich than the basic necessity that it must be if civilized society is to survive. I have watched as convenience, profit, and inertia excused greater and more dangerous environmental degradation. I have watched poverty, hunger, and disease become inevitable for more and more people.

After graduation, due to special circumstances and perhaps also to my character, I began to travel throughout America, and I became acquainted with all of it. Except for Haiti and Santo Domingo, I have visited, to some extent, all the other Latin American countries. Because of the circumstances in which I traveled, first as a student and later as a doctor, I came into close contact with poverty, hunger and disease; with the inability to treat a child because of lack of money; with the stupefaction provoked by the continual hunger and punishment, to the point that a father can accept the loss of a son as an unimportant accident, as occurs often in the downtrodden classes of our American homeland. And I began to realize at that time that there were things that were almost as important to me as becoming famous for making a significant contribution to medical science: I wanted to help those people.

A poor man knows the true value of money and will not dare waste it, but a rich man is extravagant and always looking for an opportunity to empty his pockets.

If the Devil is poverty, and hunger, and grief, then yes, I think they know the Devil.

Half of the world population is dying from poverty and hunger and still you think you are not rich enough.

It is science alone that can solve the problems of hunger and poverty, of insanitation and illiteracy, of superstition and deadening custom and tradition, of vast resources running to waste, or a rich country inhabited by starving people... Who indeed could afford to ignore science today? At every turn we have to seek its aid... The future belongs to science and those who make friends with science.

Then there are the addicts, the hunger addicts, the rage addicts, the poverty addicts , and power addicts, and the pure addicts who are addicted not to substances but to the oblivion and the tenderness the substances engender. An addict, if you don't mind me saying so, is like a saint. What is a saint but someone who has cut himself off, voluntarily, from the world's traffic and currency.

The real cause of hunger is the powerlessness of the poor to gain access to the resources they need to feed themselves.

Do not avert your eyes. It is important that you see this. It is important that you feel this.

God's Word teaches a very hard, disturbing truth. Those who neglect the poor and the oppressed are really not God's people at all—no matter how frequently they practice their religious rituals nor how orthodox are their creeds and confessions.

The bread which you hold back belongs to the hungry; the coat, which you guard in your locked storage-chests, belongs to the naked; the footwear mouldering in your closet belongs to those without shoes. The silver that you keep hidden in a safe place belongs to the one in need. Thus, however many are those whom you could have provided for, so many are those whom you wrong.

May we always be burdened with thinking of the suffering of others, for that is what it means to be human.

What I did not know yet about hunger, but would find out over the next twenty-one years, was that brilliant theorists of economics do not find it worthwhile to spend time discussing issues of poverty and hunger. They believe that these will be resolved when general economic prosperity increases. These economists spend all their talents detailing the process of development and prosperity, but rarely reflect on the origin and development of poverty and hunger. A a result, poverty continues.

Talent isn't enough. You need motivation-and persistence, too: what Steinbeck called a blend of faith and arrogance. When you're young, plain old poverty can be enough, along with an insatiable hunger for recognition. You have to have that feeling of "I'll show them." If you don't have it, don't become a writer

Having stumbled upon a tolerable career, for the first time in my life I was actually living above the poverty line. My hunger to climb had been blunted, in short, by a bunch of small satisfactions that added up to something like happiness.

Hunger and necessity are poor teachers of morality. A society that cannot provide the basics of life does not get its laws obeyed.

What an ironic tragedy that an affluent, “Christian” minority in the world continues to hoard its wealth while hundreds of millions of people hover on the edge of starvation!

Problems are solved from the inside out not the other way around.

A man will seek to express his relation to the stars; but when a man's consciousness has been riveted upon obtaining a loaf of bread, that loaf of bread is as important as the stars.

Yes, victors are our strongest. They're the ones who survived the arena and slipped the noose of poverty that strangles the rest of us. They, or should I say we, are the very embodiment of hope where there is no hope. And now twenty-three of us will be killed to show how even that hope was an illusion.

I personally subscribe to Dr. King’s definition of an unjust law as being ‘out of harmony with the moral law.’ And the higher moral law here is that people have a human right to move, to change location, if they experience hunger, poverty, violence, or lack of opportunity, especially if that climate in their home countries is created by the United States, as is the case with most third world countries from which people migrate. Ain’t that ’bout a bitch.

I understand the arguments about how the billions of dollars spent to put men on the moon could have been used to fight poverty and hunger on Earth. But, look, I'm a scientist who sees inspiration as the ultimate tool for doing good. When you use money to fight poverty, it can be of great value, but too often, you're working at the margins. When you're putting people on the moon, you're inspiring all of us to achieve the maximum of human potential, which is how our greatest problems will eventually be solved. Give yourself permission to dream.

Look what's happening around us: war, hunger, poverty, epidemics... tapos, ang iniisip natin, pagandahan? My God, Pilar; ang importante sa tao'y ang kabuuan niya bilang tao... hindi kung maganda ba ang mukha niya o makinis ba ang kanyang binti!

I began to come into close contact with poverty, with hunger, with disease, with the inability to cure a child because of a lack of resources… And I began to see there was something that, at that time, seemed to me almost as important as being a famous researcher or making some substantial contribution to medical science, and this was helping those people.

What is the true story of Fantine? It is the story of society's purchase of a slave. A slave purchased from poverty, hunger, cold, loneliness, defencelessness, destitution. A squalid bargain: a human soul for a hunk of bread. Poverty offers and society accepts.

Poverty, we have said elsewhere, was the primary cause of wealth. It was poverty that created the first capitalist; because, before accumulating "surplus value," of which we hear so much, men had to be sufficiently destitute to consent to sell their labour, so as not to die of hunger. It was poverty that made capitalists.

It might be depressing, but it's also the truth that no one has the power, the money, or the resources to save everyone on the planet from going hungry, living in poverty or allowed basic human rights. But consider the other side of this: there are people in this world who truly WOULD do all of these things for everyone if only they could. There is hope after all.

...and above all, you should not think of writing as a way of earning your living. If you do, your work will smell of your poverty. It will be colored by your weakness and be as thin as your hunger. There are other trades which you can take up: make boots, not books.

Alone, human beings can feel hunger. Alone, we can feel cold. Alone, we can feel pain. To feel poor, however, is something we do only in comparison to others.

Strange that men, from age to age, should consent to hold their lives at the breath of another, merely that each in his turn may have a power of acting the tyrant according to the law! Oh, God! give me poverty! Shower upon me all the imaginary hardships of human life! I will receive them with all thankfulness. Turn me a prey to the wild beasts of the desert, so I be never again the victim of man, dressed in the gore-dripping robes of authority! Suffer me at least to call life, the pursuits of life, my own! Let me hold it at the mercy of the elements, of the hunger of the beasts, or the revenge of barbarians, but not of the cold-blooded prudence of monopolists and kings!

It is a sinful abomination for one part of the world's Christians to grow richer year by year while our brothers and sisters ache and suffer for lack of minimal health care, minimal education, and even—in some cases—enough food to escape starvation.

What is progress? You might think that the question is so subjective and culturally relative as to be forever unanswerable. In fact, it’s one of the easier questions to answer. Most people agree that life is better than death. Health is better than sickness. Sustenance is better than hunger. Abundance is better than poverty. Peace is better than war. Safety is better than danger. Freedom is better than tyranny. Equal rights are better than bigotry and discrimination. Literacy is better than illiteracy. Knowledge is better than ignorance. Intelligence is better than dull-wittedness. Happiness is better than misery. Opportunities to enjoy family, friends, culture, and nature are better than drudgery and monotony. All these things can be measured. If they have increased over time, that is progress.

Not having enough to eat paralyzes you and keeps you living hour by hour instead of thinking about what you would like to accomplish in a day, week, month, or year. Hunger and poverty steal your childhood and take away your innocence and sense of security. But

I know I grew up in the time when a young man in a baggy suit and slicked-down hair stood spraddle-legged in the crossroads of history and talked hot and mean about the colored, giving my poor and desperate people a reason to feel superior to somebody, to anybody. I know that even as the words of George Wallace rang through my Alabama, the black family who lived down the dirt road from our house sent fresh-picked corn and other food to the poor white lady and her three sons, because they knew their daddy had run off, because hungry does not have a color.

To fight the poverty, we must feel the poverty.

Poverty has a way of taking the edge off principles. Hunger can blunt them altogether.

So long as there shall exist, by virtue of law and custom, decrees of damnation pronounced by society, artificially creating hells amid the civilization of earth, and adding the element of human fate to divine destiny; so long as the three great problems of the century—the degradation of man through pauperism, the corruption of woman through hunger, the crippling of children through lack of light—are unsolved; so long as social asphyxia is possible in any part of the world;—in other words, and with a still wider significance, so long as ignorance and poverty exist on earth, books of the nature of Les Misérables cannot fail to be of use. HAUTEVILLE HOUSE, 1862. [Translation by Isabel F. Hapgood]

Hunger and poverty steal your childhood and take away your innocence and sense of security. But I was one of the lucky ones because I not only survived but learned to thrive. •

Getting through life without a lot of money, possessions, and/or friends is admirable, especially if it is by choice.

In fact, war may be just another obstacle an enlightened species learns to overcome, like pestilence, hunger, and poverty.

For whatever reason I was born into privilege; I've never known hunger, poverty, or despair. I have been blessed, blessed, blessed—relationally, emotionally, spiritually, and physically.

That [Chester Bowles's] ideas seemed to be a little unfashionable did not bother him. He simply did not take the Russian threat that seriously; he thought the real dangers in the world were those of poverty and hunger. To many liberals he was a comforting throwback to the Roosevelt era; he still stood for things that they believed in but which had recently come under considerable attack.

It's simply a national acknowledgement that in any kind of priority, the needs of human beings must come first. Poverty is here and now. Hunger is here and now. Racial tension is here and now. Pollution is here and now. These are the things that scream for a response. And if we don't listen to that scream - and if we don't respond to it - we may well wind up sitting amidst our own rubble, looking for the truck that hit us - or the bomb that pulverized us. Get the license number of whatever it was that destroyed the dream. And I think we will find that the vehicle was registered in our own name. [from a Commencement Address at the University of Southern California; March 17, 1970]

Intellectual and moral growth is no less indispensable than material improvement. Knowledge is a viaticum. Though is a prime necessity; truth is nourishment, like wheat. A reasoning faculty, deprived of knowledge and wisdom, pines away. We should feel the same pity for minds that do not eat as for stomachs. If there be anything sadder than a body perishing for want of bread, it is a mind dying of hunger for lack of light. All progress tends toward the solution. Some day, people will be amazed. As the human race ascends, the deepest layers will naturally emerge from the zone of distress. The effacement of wretchedness will be effected by a simple elevation level.

Hunger quashes man's will to help his fellow man.

Remember: the universe neither judges, nor interprets, nor second guesses your will. If it did, there would be no poverty, no hunger, no suffering.

Whether we live in poverty or prosperity, we can still live generously.

Begging is much more difficult than it looks. Contrary to popular belief, it’s a high art form that takes years of dedicated practice to master.

Women represent 70 percent of the 1.3 billion people in our world who live in absolute poverty. Consequently, as Joan Holmes, president of the Hunger Project, points out, any realistic efforts to change patterns of chronic hunger and poverty require changing traditions of discrimination against women.

People often ask: If there’s a God, how can He allow so much suffering in the world? Realize all world suffering you perceive is a mirror to your own psychological self-abuse, gender imbalance, prejudice, poverty, and hunger. You couldn’t even perceive each suffering aspect of external reality if it didn’t already exist within you. Touch and transmute your own psychological suffering, and perceive the world in kind.

Red Fox The red fox crosses the ice intent on none of my business. It's winter and slim pickings. I stand in the bushy cemetery, pretending to watch birds, but really watching the fox who could care less. She pauses on the sheer glare of the pond. She knows I'm there, sniffs me in the wind at her shoulder. If I had a gun or dog or a raw heart, she'd smell it. She didn't get this smart for nothing. She's a lean vixen: I can see the ribs, the sly trickster's eyes, filled with longing and desperation, the skinny feet, adept at lies. Why encourage the notion of virtuous poverty? It's only an excuse for zero charity. Hunger corrupts, and absolute hunger corrupts absolutely, or almost. Of course there are mothers, squeezing their breasts dry, pawning their bodies, shedding teeth for their children, or that's our fond belief. But remember - Hansel and Gretel were dumped in the forest because their parents were starving. Sauve qui peut. To survive we'd all turn thief and rascal, or so says the fox, with her coat of an elegant scoundrel, her white knife of a smile, who knows just where she's going: to steal something that doesn't belong to her - some chicken, or one more chance, or other life.

Every time I look at my wallet; I don’t care how much money is there, I just want to know, does it make for this time food?

If I could remove one thing from the world and replace it with something else, I would erase politics and put art in its place. That way, art teachers would rule the world. And since art is the most supreme form of love, beautiful colors and imagery would weave bridges for peace wherever there are walls. Artists, who are naturally heart-driven, would decorate the world with their love, and in that love — poverty, hunger, lines of division, and wars would vanish from the earth forever. Children of the earth would then be free to play, imagine, create, build and grow without bloodshed, terror and fear.

When heaven is about to confer a great responsibility on any man, it will exercise his mind with suffering, subject his sinews and bones to hard work, expose his body to hunger, put him to poverty, place obstacles in this paths of his deeds, so as to stimulate his mind, harden his nature, and improve wherever he is incompetent.

By defining the problem as "hunger," the emergency food system is helping to direct our attention away from the more fundamental problem of poverty, and the even more basic problem of inequality.

Dare we care at all about current fashions if that means reducing our ability to help hungry neighbors? How many more luxuries should we buy for ourselves and our children when others are dying for lack of bread?

Life, death, preservation, loss, failure, success, poverty, riches, worthiness, unworthiness, slander, fame, hunger, thirst, cold, heat - these are the alternations of the world, the workings of fate. Day and night they change place before us, and wisdom cannot spy out their source. Therefore, they should not be enough to destroy your harmony; they should not be allowed to enter the storehouse of the spirit. If you can harmonize and delight in them, master them and never be at a loss for joy; if you can do this day and night without break and make it be spring with everything, mingling with all and creating the moment within your own mind - this is what I call being whole in power.

I predict a bad end for your race, humans,' Zoltan Chivay said grimly. 'Every sentient creature on this earth, when it falls into want , poverty and misfortune, usually cleaves to his own. Because it's easier to survive the bad times in a group, helping one another. But you humans, you just wait for a chance to make money from other people's mishaps. When there's hunger you don't want want to share out your food, you just devour the weakest ones. The practice works among wolves, since it lets the healthiest and strongest individuals survive. But among sentient races selection of that kind usually allows the biggest bastards to survive and dominate the rest.

My mother's suffering grew into a symbol in my mind, gathering to itself all the poverty, the ignorance, the helplessness; the painful, baffling, hunger-ridden days and hours; the restless moving, the futile seeking, the uncertainty, the fear, the dread; the meaningless pain and the endless suffering. Her life set the emotional tone of my life, colored the men and women I was to meet in the future, conditioned my relation to events that had not yet happened, determined my attitude to situations and circumstances I had yet to face. A somberness of spirit that I was never to lose settled over me during the slow years of my mother's unrelieved suffering, a somberness that was to make me stand apart and look upon excessive joy with suspicion, that was to make me keep forever on the move, as though to escape a nameless fate seeking to overtake me. At the age of twelve, before I had one year of formal schooling, I had a conception of life that no experience would ever erase, a predilection for what was real that no argument could ever gainsay, a sense of the world that was mine and mine alone, a notion as to what life meant that no education could ever alter, a conviction that the meaning of living came only when one was struggling to wring a meaning out of meaningless suffering. At the age of twelve I had an attitude toward life that was to endure, that was to make me seek those areas of living that would keep it alive, that was to make me skeptical of everything while seeking everything, tolerant of all and yet critical. The spirit I had caught gave me insight into the sufferings of others, made me gravitate toward those whose feelings were like my own, made me sit for hours while others told me of their lives, made me strangely tender and cruel, violent and peaceful. It made me want to drive coldly to the heart of every question and it open to the core of suffering I knew I would find there. It made me love burrowing into psychology, into realistic and naturalistic fiction and art, into those whirlpools of politics that had the power to claim the whole of men's souls. It directed my loyalties to the side of men in rebellion; it made me love talk that sought answers to questions that could help nobody, that could only keep alive in me that enthralling sense of wonder and awe in the face of the drama of human feeling which is hidden by the external drama of life.

Conversation between Siddhartha, who has temporarily given up all worldly possessions in order to experience total poverty first hand, talks to a merchant. That seems to be the way of things. Everyone takes, everyone gives. Life is like that" (said Siddhartha) Ah, but if you are without possessions, how can you give?" Everyone gives what he has. The soldier gives strength, the merchant goods, the teacher instructions, the farmer rice, the fisherman fish." Very well and what can you give? What have you learned that you can give(the merchant asks of Siddhartha) I can think, I can wait, I can fast." Is that all?" I think that is all." And of what use are they? For example, fasting, what good is that?" It is of great value, sir. If a man has nothing to eat, fasting is the most intelligent thing he can do. If, for instance, Siddhartha had not learned to fast, he would have had to seek some kind of work today, either with you, or elsewhere, for hunger would have driven him. But, as it is, Siddhartha can wait calmly. He is not impatient, he is not in need, he can ward off hunger for a long time and laugh at it. Therefore, fasting is useful, sir.

Yes, Melanie had been there that day with a sword in her small hand, ready to do battle for her. And now, as Scarlett looked sadly back, she realized that Melanie had always been there beside her with a sword in her hand, unobtrusive as her own shadow, loving her, fighting for her with blind passionate loyalty, fighting Yankees, fire, hunger, poverty, public opinion and even her beloved blood kin. Scarlett felt her courage and self-confidence ooze from her as she realized that the sword which had flashed between her and the world was sheathed forever.

Be poor, go down into the far end of society, take the last place among men, live with those who are despised, love other men and serve them instead of making them serve you. Do not fight them when they push you around, but pray for those that hurt you. Do not look for pleasure, but turn away from things that satisfy your senses and your mind and look for God in hunger and thirst and darkness, through deserts of the spirit in which it seems to be madness to travel. Take upon yourself the burden of Christ’s Cross, that is, Christ’s humility and poverty and obedience and renunciation, and you will find peace for your souls.

The reason I prefer the sledgehammer to the rapier and the reason I believe in blunt, violent, confrontational forms for the presentation of my ideas is because I see that what’s happening to the lives of people is not rapierlike, it is not gentle, it is not subtle. It is direct, hard and violent. The slow violence of poverty, the slow violence of untreated disease. Of unemployment, hunger, discrimination. This isn’t the violence of some guy opening fire with an Uzi in a McDonald’s and forty people are dead. The real violence that goes on every day, unheard, unreported, over and over, multiplied a millionfold.

Banish professionalism from our midst, Oh God, an din its place put passionate prayer, poverty of spirit, hunger for God, rigorous study of holy things, white-hot devotion to Jesus Christ, utter indifference to all material gain, and unremitting labor to rescue the perishing, perfect the saints, and glorify our sovreign Lord. Humble us, O God, under your mighty hand, and let us rise, not as professionals, but as witnesses and partakers of the sufferings of Christ.

Evil comes often to a man with money; tyranny comes surely to him without it. I say this, who am Mathurin Kerbouchard, a homeless wanderer upon the earth's far roads. I speak as one who has known hunger and feast, poverty and riches, the glory of the sword and the humility of the defenseless. Hunger inspires no talent, and carried too far, it deadens the faculties and destroys initiative...

Theft is punished by Your law, O Lord, and by the law written in men's hearts, which iniquity itself cannot blot out. For what thief will suffer a thief? Even a rich thief will not suffer him who is driven to it by want. Yet had I a desire to commit robbery, and did so, compelled neither by hunger, nor poverty through a distaste for well-doing, and a lustiness of iniquity. For I pilfered that of which I had already sufficient, and much better. Nor did I desire to enjoy what I pilfered, but the theft and sin itself. There was a pear-tree close to our vineyard, heavily laden with fruit, which was tempting neither for its colour nor its flavour. To shake and rob this some of us wanton young fellows went, late one night (having, according to our disgraceful habit, prolonged our games in the streets until then), and carried away great loads, not to eat ourselves, but to fling to the very swine, having only eaten some of them; and to do this pleased us all the more because it was not permitted.Behold my heart, O my God; behold my heart, which You had pity upon when in the bottomless pit. Behold, now, let my heart tell You what it was seeking there, that I should be gratuitously wanton, having no inducement to evil but the evil itself. It was foul, and I loved it. I loved to perish. I loved my own error— not that for which I erred, but the error itself. Base soul, falling from Your firmament to utter destruction— not seeking anything through the shame but the shame itself!

Too often, poverty and deprivation get covered as events. That is, when some disaster strikes, when people die. Yet, poverty is about much more than starvation deaths or near famine conditions. It is the sum total of a multiplicity of factors. The weightage of some of these varies from region to region, society to society, culture to culture. But at the core is a fairly compact number of factors. They include not just income and calorie intake. Land, health, education, literacy, infant mortality rates and life expectancy are also some of them. Debt, assets, irrigation, drinking water, sanitation and jobs count too. You can have the mandatory 2,400 or 2,100 calories a day and yet be very poor. India’s problems differ from those of a Somalia or Ethiopia in crisis. Hunger—again just one aspect of poverty—is far more complex here. It is more low level, less visible and does not make for the dramatic television footage that a Somalia and Ethiopia do. That makes covering the process more challenging—and more important. Many who do not starve receive very inadequate nutrition. Children getting less food than they need can look quite normal. Yet poor nutrition can impair both mental and physical growth and they can suffer its debilitating impact all their lives. A person lacking minimal access to health at critical moments can face destruction almost as surely as one in hunger.

Throughout the South for fifty years there would be bitter-eyed women who looked backward, to dead times, to dead men, evoking memories that hurt and were futile, bearing poverty with bitter pride because they had those memories. But Scarlett was never to look back. She gazed at the blackened stones and, for the last time, she saw Twelve Oaks rise before her eyes as it had once stood, rich and proud, symbol of a race and a way of living. Then she started down the road toward Tara, the heavy basket cutting into her flesh. Hunger gnawed at her empty stomach again and she said aloud: “As God is my witness, as God is my witness, the Yankees aren’t going to lick me. I’m going to live through this, and when it’s over, I’m never going to be hungry again. No, nor any of my folks. If I have to steal or kill–as God is my witness, I’m never going to be hungry again.

Most people agree that life is better than death. Health is better than sickness. Sustenance is better than hunger. Abundance is better than poverty. Peace is better than war. Safety is better than danger. Freedom is better than tyranny. Equal rights are better than bigotry and discrimination. Literacy is better than illiteracy. Knowledge is better than ignorance. Intelligence is better than dull-wittedness. Happiness is better than misery. Opportunities to enjoy family, friends, culture, and nature are better than drudgery and monotony. All these things can be measured. If they have

Even Annie did not then know that it was the soul's hunger, the vague sense of a need which nothing but the God of human faces, the God of the morning and of the starful night, the God of love and self-forgetfulness, can satisfy, that sent her money-loving, poverty-stricken, pining, grumbling old aunt out staring towards the east. It is this formless idea of something at hand that keeps men and women striving to tear from the bosom of the world the secret of their own hopes. How little they know what they look for in reality is their God! This is that for which their heart and their flesh cry out.

The Everlasting Staircase" Jeffrey McDaniel When the call came, saying twenty-four hours to live, my first thought was: can't she postpone her exit from this planet for a week? I've got places to do, people to be. Then grief hit between the ribs, said disappear or reappear more fully. so I boarded a red eyeball and shot across America, hoping the nurses had enough quarters to keep the jukebox of Grandma's heart playing. She grew up poor in Appalachia. And while world war II functioned like Prozac for the Great Depression, she believed poverty was a double feature, that the comfort of her adult years was merely an intermission, that hunger would hobble back, hurl its prosthetic leg through her window, so she clipped, clipped, clipped -- became the Jacques Cousteau of the bargain bin, her wetsuit stuffed with coupons. And now --pupils fixed, chin dangling like the boots of a hanged man -- I press my ear to her lampshade-thin chest and listen to that little soldier march toward whatever plateau, or simply exhaust his arsenal of beats. I hate when people ask if she even knew I was there. The point is I knew, holding the one-sided conversation of her hand. Once I believed the heart was like a bar of soap -- the more you use it, the smaller it gets; care too much and it'll snap off in your grasp. But when Grandma's last breath waltzed from that room, my heart opened wide like a parachute, and I realized she didn't die. She simply found a silence she could call her own.

Then we were at the fountain - we stop and look up at the many illuminated windows of number 2. "This is as far as you can walk me," she says. "Thanks for taking me home." I bowed, not daring to say a word. I doffed my hat and stood bareheaded. I wondered if she would give me her hand. "Why don't you ask me to walk back with you part of the way?" She says playfully. But she looks down at the tip of her shoe. "Gee," I answer, "if only you would!" "Sure, but only a little way." And we turned around. I was utterly bewildered, I didn't know which way was up anymore; this person turned all my thinking topsy-turvy. I was enchanted, wonderfully glad; I felt as though I were dying from happiness. She had expressly wanted to go back with me, it wasn't my idea, it was her own wish. I gaze and gaze at her, growing more and more cocky, and she encourages me, drawing me toward her by every word she speaks. I forget for a moment my poverty, my humble self, my whole miserable existence, I feel the blood coursing warmly through my body as in the old days, before I broke down.

I have watched education become more a privilege of the rich than the basic necessity that it must be if civilized society is to survive. I have watched as convenience, profit, and inertia excused greater and more dangerous environmental degradation. I have watched poverty, hunger, and disease become inevitable for more and more people. Overall, the Pox has had the effect of an installment-plan World War III. In fact, there were several small, bloody shooting wars going on around the world during the Pox. These were stupid affairs—wastes of life and treasure. They were fought, ostensibly, to defend against vicious foreign enemies. All too often, they were actually fought because inadequate leaders did not know what else to do. Such leaders knew that they could depend on fear, suspicion, hatred, need, and greed to arouse patriotic support for war.

I was hungry when I left Pyongyang. I wasn't hungry just for a bookshop that sold books that weren't about Fat Man and Little Boy. I wasn't ravenous just for a newspaper that had no pictures of F.M. and L.B. I wasn't starving just for a TV program or a piece of music or theater or cinema that wasn't cultist and hero-worshiping. I was hungry. I got off the North Korean plane in Shenyang, one of the provincial capitals of Manchuria, and the airport buffet looked like a cornucopia. I fell on the food, only to find that I couldn't do it justice, because my stomach had shrunk. And as a foreign tourist in North Korea, under the care of vigilant minders who wanted me to see only the best, I had enjoyed the finest fare available.

All that we fear from all the kinds of adversity, severally, is collected together in the life of a soldier on active service. Like sickness, it threatens pain and death. Like poverty, it threatens ill lodging, cold, heat, thirst, and hunger. Like slavery, it threatens toil, humiliation, injustice, and arbitrary rule. Like exile, it separates you from all you love. Like the gallies, it imprisons you at close quarters with uncongenial companions. It threatens every temporal evil—every evil except dishonour and final perdition, and those who bear it like it no better than you would like it.

I was not a great man whose history has been recorded for children to study in school. No bells will ring for me, no flags descend upon their mast. For I was an ordinary man, my son, one of many, with ordinary hopes and ordinary dreams and ordinary fears. I, too, dreamed of wealth and riches, health and strength. I, too, feared hunger and poverty, war and weakness. I was the neighbour who lived in the next house. The man standing in the subway on his way to work: who held a match to his cigarette: who walked with his dog. I was the soldier shaking with fear: the man berating the umpire at the ball game: the citizen in the privacy of the voting booth, happily electing the worthless candidate. I was the man who lived a thousand times and died a thousand times in all man’s six thousand years of record. I was the man who sailed with Noah  in his ark, who was the multitude that crossed the sea that Moses held apart, who hung from the cross next to Christ. I was the ordinary man about whom songs are never written, stories are never told, legends are never remembered.

In sharp contrast, the blessings are speeches of new energy, for they promise future well-being to those who are without hope. In the deathly world of riches, fullness, and uncritical laughter, those who now live in poverty, hunger, and grief are hopeless. They are indeed nonpersons consigned to nonhistory. They have no public existence, and so the public well-being can never extend to them. But the blessings open a new possibility. So the speech of Jesus, like the speech of the entire prophetic tradition, moves from woe to blessing, from judgment to hope, from criticism to energy. The alternative community to be shaped from the poor, hungry, and grieving is called to disengage from the woe pattern of life to end its fascination with that other ordering, and to embrace the blessing pattern.

A tramp, therefore, is a celibate from the moment when he takes to the road. He is absolutely without hope of getting a wife, a mistress, or any kind of woman except — very rarely, when he can raise a few shillings — a prostitute. It is obvious what the results of this must be: homosexuality, for instance, and occasional rape cases. But deeper than these there is the degradation worked in a man who knows that he is not even considered fit for marriage. The sexual impulse, not to put it any higher, is a fundamental impulse, and starvation of it can be almost as demoralizing as physical hunger. The evil of poverty is not so much that it makes a man suffer as that it rots him physically and spiritually. And there can be no doubt that sexual starvation contributes to this rotting process. Cut off from the whole race of women, a tramp feels himself degraded to the rank of a cripple or a lunatic. No humiliation could do more damage to a man’s self-respect.

A Christian people doesn't mean a lot of goody-goodies. The Church has plenty of stamina, and isn't afraid of sin. On the contrary, she can look it in the face calmly and even take it upon herself, assume it at times, as Our Lord did. When a good workman's been at it for a whole week, surely he's due for a booze on Saturday night. Look: I'll define you a Christian people by the opposite. The opposite of a Christian people is a people grown sad and old. You'll be saying that isn't a very theological definition. I agree... Why does our earliest childhood always seem so soft and full of light? A kid's got plenty of troubles, like everybody else, and he's really so very helpless, quite unarmed against pain and illness. Childhood and old age should be the two greatest trials of mankind. But that very sense of powerlessness is the mainspring of a child's joy. He just leaves it all to his mother, you see. Present, past, future -- his whole life is caught up in one look, and that look is a smile. Well, lad, if only they'd let us have our way, the Church might have given men that supreme comfort. Of course they'd each have their own worries to grapple with, just the same. Hunger, thirst, poverty, jealousy -- we'd never be able to pocket the devil once and for all, you may be sure. But man would have known he was the son of God; and therein lies your miracle. He'd have lived, he'd have died with that idea in his noddle -- and not just a notion picked up in books either -- oh, no! Because we'd have made that idea the basis of everything: habits and customs, relaxation and pleasure, down to the very simplest needs. That wouldn't have stopped the labourer ploughing, or the scientist swotting at his logarithms, or even the engineer making his playthings for grown-up people. What we would have got rid of, what we would have torn from the very heart of Adam, is that sense of his own loneliness... God has entrusted the Church to keep [the soul of childhood] alive, to safeguard our candour and freshness... Joy is the gift of the Church, whatever joy is possible for this sad world to share... What would it profit you even to create life itself, when you have lost all sense of what life really is?

You two are the only religion I've ever had. I haven't chosen to kiss up to God and Christ when things have gone badly in my life. There are, of course, many who suffer from hunger and poverty. I've always had enough for me and mine and accepted responsibility for the decisions I've made, not interfering with those distinguished gentlemen in their jobs. I've also understood that this God in Heaven must be at least partly created by man. I guess I know He exists, but He's hardly the type to sport whiskers. I've felt rather that He speaks to mankind in the autumn colors of the crops, or in the scent of newly cut driftwood pieces that cleave so exquisitely into fence posts and outlast their maker.

It was a wonderful meal at Michaud’s after we got in; but when we had finished and there was no question of hunger any more the feeling that had been like hunger when we were on the bridge was still there when we caught the bus home. It was there when we came in the room and after we had gone to bed and made love in the dark, it was there. When I woke with the windows open and the moonlight on the roofs of the tall houses, it was there. I put my face away from the moonlight into the shadow but I could not sleep and lay awake thinking about it. We had both wakened twice in the night and my wife slept sweetly now with the moonlight on her face. I had to try to think it out and I was too stupid. Life had seemed so simple that morning when I had waked and found the false spring and heard the pipes of the man with the herd of goats and gone out bought the racing paper. But Paris was a very old city and we were young and nothing was simple there, not even poverty, nor sudden money, nor the moonlight, nor right and wrong nor the breathing of someone who lay beside you in the moonlight.

This was the neighborhood of the cheap addicts, whisky-heads, stumblebums, the flotsam of Harlem; the end of the line for the whores, the hard squeeze for the poor honest laborers and a breeding ground for crime. Blank-eyed whores stood on the street corners swapping obscenities with twitching junkies. Muggers and thieves slouched in dark doorways waiting for someone to rob; but there wasn't anyone but each other. Children ran down the street, the dirty street littered with rotting vegetables, uncollected garbage, battered garbage cans, broken glass, dog offal — always running, ducking and dodging. God help them if they got caught. Listless mothers stood in the dark entrances of tenements and swapped talk about their men, their jobs, their poverty, their hunger, their debts, their Gods, their religions, their preachers, their children, their aches and pains, their bad luck with the numbers and the evilness of white people. Workingmen staggered down the sidewalks filled with aimless resentment, muttering curses, hating to go to their hotbox hovels but having nowhere else to go.

To many persons around him, he appears too much the academic. There may be some things about him that recall his beginnings—his shabby clothes; his persistent poverty; or his dark skin (in those cases when it symbolizes his parents’ disadvantaged condition)—but they only make clear how far he has moved from his past. He has used education to remake himself. They expect—they want—a student less changed by his schooling. If the scholarship boy, from a past so distant from the classroom, could remain in some basic way unchanged, he would be able to prove that it is possible for anyone to become educated without basically changing from the person one was. The scholarship boy does not straddle, cannot reconcile, the two great opposing cultures of his life. His success is unromantic and plain. He sits in the classroom and offers those sitting beside him no calming reassurance about their own lives. He sits in the seminar room—a man with brown skin, the son of working-class Mexican immigrant parents.

We have got into the habit of admiring colossal bandits, whose opulence is revered by the entire world, yet whose existence, once we stop to examine it, proves to be one long crime repeated ad infinitum, but those same bandits are heaped with glory, honors, and power, their crimes are hallowed by the law of the land, whereas, as far back in history as the eye can see—and history, as you know is my business—everything conspires to show that a venial theft, especially of inglorious foodstuffs, such as bread crusts, ham, or cheese, unfailingly subjects its perpetrator to irreparable opprobrium, the categoric condemnation of the community, major punishment, automatic dishonor, and inexpiable shame, and this for two reasons, first because the perpetrator of such an offense is usually poor, which in itself connotes basic unworthiness, and secondly because his act implies, as it were, a tacit reproach to the community. A poor man’s theft is seen as a malicious attempt at individual redress . . . Where would we be? Note accordingly that in all countries the penalties for petty theft are extremely severe, not only as a means of defending society, but also as a stern admonition to the unfortunate to know their place, stick to their caste, and behave themselves, joyfully resigned to go on dying of hunger and misery down through the centuries forever and ever …

Having learnt from experiment and argument that a stone falls downwards, a man indubitably believes this, and always expects the law he has learnt to be fulfilled. But learning just as certainly that his will is subject to laws, he does not and cannot believe it. However often experiment and reasoning may show a man that under the same conditions and with the same character he will do the same thing as before, yet when, under the same conditions and with the same character, he approaches for the thousandth time the action that always ends in the same way, he feels as certainly convinced as before the experiment that he can act as he pleases. Every man, savage or sage, however incontestably reason and experiment may prove to him that it is impossible to imagine two different courses of action in precisely the same conditions, feels that without this irrational conception (which constitutes the essence of freedom) he cannot imagine life. He feels that, however impossible it may be, it is so, for without this conceptions of freedom not only would he be unable to understand life, but he would be unable to live for a single moment. He could not live, because all man's efforts, all his impulses to life, are only efforts to increase freedom. Wealth and poverty, fame and obscurity, power and subordination, strength and weakness, health and disease, culture and ignorance, work and leisure, repletion and hunger, virtue and vice, are only greater or lesser degrees of freedom. A man having no freedom cannot be conceived of except as deprived of life. If the conception of freedom appears to reason a senseless contradiction, like the possibility of performing two actions at one and the same instant of time, or of an effect without a cause, that only proves that consciousness is not subject to reason.

The impossible class. — Poor, happy and independent! — these things can go together; poor, happy and a slave! — these things can also go together — and I can think of no better news I could give to our factory slaves: provided, that is, they do not feel it to be in general a disgrace to be thus used, and used up, as a part of a machine and as it were a stopgap to fill a hole in human inventiveness! To the devil with the belief that higher payment could lift from them the essence of their miserable condition I mean their impersonal enslavement! To the devil with the idea of being persuaded that an enhancement of this impersonality within the mechanical operation of a new society could transform the disgrace of slavery into a virtue! To the devil with setting a price on oneself in exchange for which one ceases to be a person and becomes a part of a machine! Are you accomplices in the current folly of the nations the folly of wanting above all to produce as much as possible and to become as rich as possible? What you ought to do, rather, is to hold up to them the counter-reckoning: how great a sum of inner value is thrown away in pursuit of this external goal! But where is your inner value if you no longer know what it is to breathe freely? if you no longer possess the slightest power over yourselves? if you all too often grow weary of yourselves like a drink that has been left too long standing? if you pay heed to the newspapers and look askance at your wealthy neighbour, made covetous by the rapid rise and fall of power, money and opinions? if you no longer believe in philosophy that wears rags, in the free-heartedness of him without needs? if voluntary poverty and freedom from profession and marriage, such as would very well suit the more spiritual among you, have become to you things to laugh at? If, on the other hand, you have always in your ears the flutings of the Socialist pied-pipers whose design is to enflame you with wild hopes? which bid you to be prepared and nothing further, prepared day upon day, so that you wait and wait for something to happen from outside and in all other respects go on living as you have always lived until this waiting turns to hunger and thirst and fever and madness, and at last the day of the bestia triumphans dawns in all its glory? In contrast to all this, everyone ought to say to himself: ‘better to go abroad, to seek to become master in new and savage regions of the world and above all master over myself; to keep moving from place to place for just as long as any sign of slavery seems to threaten me; to shun neither adventure nor war and, if the worst should come to the worst, to be prepared for death: all this rather than further to endure this indecent servitude, rather than to go on becoming soured and malicious and conspiratorial!

A slave, Marcus Cato said, should be working when he is not sleeping. It does not matter whether his work in itself is good in itself—for slaves, at least. This sentiment still survives, and it has piled up mountains of useless drudgery. I believe that this instinct to perpetuate useless work is, at bottom, simply fear of the mob. The mob (the thought runs) are such low animals that they would be dangerous if they had leisure; it is safer to keep them too busy to think. A rich man who happens to be intellectually honest, if he is questioned about the improvement of working conditions, usually says something like this: "We know that poverty is unpleasant; in fact, since it is so remote, we rather enjoy harrowing ourselves with the thought of its unpleasantness. But don’t expect us to do anything about it. We are sorry fort you lower classes, just as we are sorry for a cat with the mange, of your condition. We feel that you are much safer as you are. The present state of affairs suits us, and we are not going to take the risk of setting you free, even by an extra hour a day. So, dear brothers, since evidently you must sweat to pay for our trips to Italy, sweat and be damned to you.” This is particularly the attitude of intelligent, cultivated people; one can read the substance if it in a hundred essays. Very few cultivated people have less than (say) four hundred pounds a year, and naturally they side with the rich, because they imagine that any liberty conceded to the poor is a threat to their own liberty. foreseeing some dismal Marxian Utopia as the alternative, the educated man prefers to keep things as they are. Possibly he does not like his fellow-rich very much, but he supposes that even the vulgarest of them are less inimical to his pleasures, more his kind of people, than the poor, and that he had better stand by them. It is this fear of a supposedly dangerous mob that makes nearly all intelligent people conservative in their opinions. Fear of the mob is a superstitious fear. It is based on the idea that there is some mysterious, fundamental difference between rich and poor, as though they were two different races, like negroes and white men. But in reality there is no such difference. The mass of the rich and the poor are differentiated by their incomes and nothings else, and the average millionaire is only the average dishwasher dressed in a new suit. Change places, and handy dandy, which is the justice, which is the thief? Everyone who has mixed on equal terms with the poor knows this quite well. But the trouble is that intelligent, cultivated people, the very people who might be expected to have liberal opinions, never do mix with the poor. For what do the majority of educated people know about poverty? In my copy of Villon’s poems the editor has actually thought it necessary to explain the line “Ne pain ne voyent qu'aux fenestres” by a footnote; so remote is even hunger from the educated man’s experience. From this ignorance a superstitious fear of the mob results quite naturally. The educated man pictures a horde of submen, wanting only a day’s liberty to loot his house, burn his books, and set him to work minding a machine or sweeping out a lavatory. “Anything,” he thinks, “any injustice, sooner than let that mob loose.