Punished For No Reason Quotes

When reason fails, the devil helps!

Do you really mean to tell me the only reason you try to be good is to gain God's approval and reward, or to avoid his disapproval and punishment? That's not morality, that's just sucking up, apple-polishing, looking over your shoulder at the great surveillance camera in the sky, or the still small wiretap inside your head, monitoring your every move, even your every base though.

Love is merely a madness; and, I tell you, deserves as well a dark house and a whip as madmen do; and the reason why they are not so punish'd and cured is that the lunacy is so ordinary that the whippers are in love too.

You’ve no right to starve people, to punish them for no reason. No right to take away their life and freedom. Those are things everyone is born with, and they’re not yours for the taking. Winning a war doesn’t give you that right. Having more weapons doesn’t give you that right. Being from the Capitol doesn’t give you that right. Nothing does.

Reason is the slave of passion.

There are plenty of good reasons for fighting...but no good reason to ever hate without reservation, to imagine that God Almighty hates with you, too. Where's evil? It's that large part of every man that wants to hate without limit, that wants to hate with God on its side. It's that part of every man that finds all kinds of ugliness so attractive....it's that part of an imbecile that punishes and vilifies and makes war gladly.

Tell a devout Christian that his wife is cheating on him, or that frozen yogurt can make a man invisible, and he is likely to require as much evidence as anyone else, and to be persuaded only to the extent that you give it. Tell him that the book he keeps by his bed was written by an invisible deity who will punish him with fire for eternity if he fails to accept its every incredible claim about the universe, and he seems to require no evidence what so ever.

When a man takes up arms, he does so for many reasons. Sometimes to punish, sometimes to intimidate or frighten. But when a woman picks up a weapon, she means to kill.

She was knowingly punishing herself. That was the only reasonable explanation. There was no use in acting naive. What happened earlier in the day was proof that she was going to give in to his flirtation. It appeared she'd thrown caution to the wind and opened her arms to embrace everything that could go wrong in her life. What's one more problem to add to the pile?

Hate is a pointless emotion to have inside you. It is like eating a scorpion to punish it for stinging you.

If he is infinitely good, what reason should we have to fear him? If he is infinitely wise, what doubts should we have concerning our future? If he knows all, why warn him of our needs and fatigue him with our prayers? If he is everywhere, why erect temples to him? If he is just, why fear that he will punish the creatures that he has filled with weaknesses?

I’ve fought in three campaigns,” he began. “In seven pitched battles. In countless raids and skirmishes and desperate defences, and bloody actions of every kind. I’ve fought in the driving snow, the blasting wind, the middle of the night. I’ve been fighting all my life, one enemy or another, one friend or another. I’ve known little else. I’ve seen men killed for a word, for a look, for nothing at all. A woman tried to stab me once for killing her husband, and I threw her down a well. And that’s far from the worst of it. Life used to be cheap as dirt to me. Cheaper. “I’ve fought ten single combats and I won them all, but I fought on the wrong side and for all the wrong reasons. I’ve been ruthless, and brutal, and a coward. I’ve stabbed men in the back, burned them, drowned them, crushed them with rocks, killed them asleep, unarmed, or running away. I’ve run away myself more than once. I’ve pissed myself with fear. I’ve begged for my life. I’ve been wounded, often, and badly, and screamed and cried like a baby whose mother took her tit away. I’ve no doubt the world would be a better place if I’d been killed years ago, but I haven’t been, and I don’t know why.” He looked down at his hands, pink and clean on the stone. “There are few men with more blood on their hands than me. None, that I know of. The Bloody-Nine they call me, my enemies, and there’s a lot of ’em. Always more enemies, and fewer friends. Blood gets you nothing but more blood. It follows me now, always, like my shadow, and like my shadow I can never be free of it. I should never be free of it. I’ve earned it. I’ve deserved it. I’ve sought it out. Such is my punishment.

The way kids learn to make good decisions is by making decisions, not by following directions.

4. Religion. Your reason is now mature enough to examine this object. In the first place, divest yourself of all bias in favor of novelty & singularity of opinion... shake off all the fears & servile prejudices, under which weak minds are servilely crouched. Fix reason firmly in her seat, and call to her tribunal every fact, every opinion. Question with boldness even the existence of a God; because, if there be one, he must more approve of the homage of reason, than that of blindfolded fear. You will naturally examine first, the religion of your own country. Read the Bible, then as you would read Livy or Tacitus. The facts which are within the ordinary course of nature, you will believe on the authority of the writer, as you do those of the same kind in Livy and Tacitus. The testimony of the writer weighs in their favor, in one scale, and their not being against the laws of nature, does not weigh against them. But those facts in the Bible which contradict the laws of nature, must be examined with more care, and under a variety of faces. Here you must recur to the pretensions of the writer to inspiration from God. Examine upon what evidence his pretensions are founded, and whether that evidence is so strong, as that its falsehood would be more improbable than a change in the laws of nature, in the case he relates. For example in the book of Joshua we are told the sun stood still several hours. Were we to read that fact in Livy or Tacitus we should class it with their showers of blood, speaking of statues, beasts, &c. But it is said that the writer of that book was inspired. Examine therefore candidly what evidence there is of his having been inspired. The pretension is entitled to your inquiry, because millions believe it. On the other hand you are astronomer enough to know how contrary it is to the law of nature that a body revolving on its axis as the earth does, should have stopped, should not by that sudden stoppage have prostrated animals, trees, buildings, and should after a certain time have resumed its revolution, & that without a second general prostration. Is this arrest of the earth's motion, or the evidence which affirms it, most within the law of probabilities? You will next read the New Testament. It is the history of a personage called Jesus. Keep in your eye the opposite pretensions: 1, of those who say he was begotten by God, born of a virgin, suspended & reversed the laws of nature at will, & ascended bodily into heaven; and 2, of those who say he was a man of illegitimate birth, of a benevolent heart, enthusiastic mind, who set out without pretensions to divinity, ended in believing them, and was punished capitally for sedition, by being gibbeted, according to the Roman law, which punished the first commission of that offence by whipping, & the second by exile, or death in fureâ. ...Do not be frightened from this inquiry by any fear of its consequences. If it ends in a belief that there is no God, you will find incitements to virtue in the comfort and pleasantness you feel in its exercise, and the love of others which it will procure you... In fine, I repeat, you must lay aside all prejudice on both sides, and neither believe nor reject anything, because any other persons, or description of persons, have rejected or believed it... I forgot to observe, when speaking of the New Testament, that you should read all the histories of Christ, as well of those whom a council of ecclesiastics have decided for us, to be Pseudo-evangelists, as those they named Evangelists. Because these Pseudo-evangelists pretended to inspiration, as much as the others, and you are to judge their pretensions by your own reason, and not by the reason of those ecclesiastics. Most of these are lost... [Letter to his nephew, Peter Carr, advising him in matters of religion, 1787]

She gave her a reason to write her own words, to see that words had also brought her to life. "Don't punish yourself," she heard her say again, but there would be punishment and pain, and there would be happiness, too. That was writing.

Being conscious of having done a wicked action leaves stings of remorse behind it, which, like an ulcer in the flesh, makes the mind smart with perpetual wounds; for reason, which chases away all other pains, creates repentance, shames the soul with confusion, and punishes it with torment.

I do understand what love is, and that is one of the reasons I can never again be a Christian. Love is not self denial. Love is not blood and suffering. Love is not murdering your son to appease your own vanity. Love is not hatred or wrath, consigning billions of people to eternal torture because they have offended your ego or disobeyed your rules. Love is not obedience, conformity, or submission. It is a counterfeit love that is contingent upon authority, punishment, or reward. True love is respect and admiration, compassion and kindness, freely given by a healthy, unafraid human being.

How we feel about our kids isn't as important as how they experience those feelings and how they regard the way we treat them.

Now you fear punishment and beg for your lives, so I will let you free, if not for any other reason so that you can see the difference between a Greek king and a barbarian tyrant, so do not expect to suffer any harm from me. A king does not kill messengers.

Certainly. But take this into consideration: of every ten problems we have, nine are created by our own selves - through guilt, self-punishment, self-pity. However, from time to time a great obstacle appears in our path, which was put there by God, and which is there for a reason. The reason is: to give us the opportunity to change everything, to move forwards.

I was trying to go... somewhere. But I kept getting pulled back here. I couldn't stop walking, couldn't stop thinking. About the first time I ever saw you, and how after I couldn't forget you. I wanted to, but I couldn't stop myself. I forced Hodge to let me be the one who came to find you and bring you back to the Institute. And even back then, in that stupid coffee shop, when I saw you with Simon, even then that felt wrong to me-- I should have been the one sitting with you. The one who made you laugh like that. I couldn't get rid of that feeling. That it should have been me. And the more I knew you, the more I felt it-- it had never been like that for me before. I'd always wanted a girl and then gotten to know her and not wanted her anymore, but with you the feeling just got stronger and stronger until that night when you showed up at Renwick's and I knew. And then to find out the reason I felt like that-- like you were some part of me I'd lost and never ever knew I was missing until I saw you again-- that the reason was that you were my sister, it felt like some cosmic joke. Like God was spitting on me. I don't even know for what-- for thinking that I actually get to have you, that I would deserve something like that, to be happy. I couldn't imagine what it was I'd done that I was being punished for--

It was like those T-shirts all my daughter’s friends were wearing to school now, the ones that said THE FUTURE IS FEMALE in big block letters. How they march around in broad daylight in shirts like that. But the only reason it’s tolerated is that everyone knows it’s just a lie we tell to girls to make their marginalization bearable. They know that eventually the girls will be punished for their futures, so they let them wear their dumb message shirts now.

Few parents have the courage and independence to care more for their children’s happiness than for their success.

He endured it to punish himself, and to prove to himself that he could; those were the only two reasons he ever chose to do anything worthwhile.

A kind of second childhood falls on so many men. They trade their violence for the promise of a small increase of life span. In effect, the head of the house becomes the youngest child. And I have searched myself for this possibility with a kind of horror. For I have always lived violently, drunk hugely, eaten too much or not at all, slept around the clock or missed two nights of sleeping, worked too hard and too long in glory, or slobbed for a time in utter laziness. I've lifted, pulled, chopped, climbed, made love with joy and taken my hangovers as a consequence, not as a punishment. I did not want to surrender fierceness for a small gain in yardage. My wife married a man; I saw no reason why she should inherit a baby.

madness is the false punishment of a false solution, but by its own virtue it brings to light the real problem, which can then be truly resolved.

Faithful people suffer and evil people prosper all the time [...]. Besides, if our actions are driven only by reward or punishment--eternal or otherwise--then they are motivated by greed and selfishness, not faith or love. That is where so many people go wrong, even those who say they believe [...]. They obey because the think it will make their *lives* better, rather than *themselves*. And that is very much the wrong reason.

Do I, then, belong to the heavens? Why, if not so, should the heavens Fix me thus with their ceaseless blue stare, Luring me on, and my mind, higher Ever higher, up into the sky, Drawing me ceaselessly up To heights far, far above the human? Why, when balance has been strictly studied And flight calculated with the best of reason Till no aberrant element should, by rights, remain- Why, still, should the lust for ascension Seem, in itself, so close to madness? Nothing is that can satify me; Earthly novelty is too soon dulled; I am drawn higher and higher, more unstable, Closer and closer to the sun's effulgence. Why do these rays of reason destroy me? Villages below and meandering streams Grow tolerable as our distance grows. Why do they plead, approve, lure me With promise that I may love the human If only it is seen, thus, from afar- Although the goal could never have been love, Nor, had it been, could I ever have Belonged to the heavens? I have not envied the bird its freedom Nor have I longed for the ease of Nature, Driven by naught save this strange yearning For the higher, and the closer, to plunge myself Into the deep sky's blue, so contrary To all organic joys, so far From pleasures of superiority But higher, and higher, Dazzled, perhaps, by the dizzy incandescence Of waxen wings. Or do I then Belong, after all, to the earth? Why, if not so, should the earth Show such swiftness to encompass my fall? Granting no space to think or feel, Why did the soft, indolent earth thus Greet me with the shock of steel plate? Did the soft earth thus turn to steel Only to show me my own softness? That Nature might bring home to me That to fall, not to fly, is in the order of things, More natural by far than that improbable passion? Is the blue of the sky then a dream? Was it devised by the earth, to which I belonged, On account of the fleeting, white-hot intoxication Achieved for a moment by waxen wings? And did the heavens abet the plan to punish me? To punish me for not believing in myself Or for believing too much; Too earger to know where lay my allegiance Or vainly assuming that already I knew all; For wanting to fly off To the unknown Or the known: Both of them a single, blue speck of an idea?

In short, with each of the thousand-and-one problems that present themselves in family life, our choice is between controlling and teaching, between creating an atmosphere of distrust and one of trust, between setting an example of power and helping children to learn responsibility, between quick-fix parenting and the kind that's focused on long-term goals.

I'm not interested in absolute moral judgments. Just think of what it means to be a good man or a bad one. What, after all, is the measure of difference? The good guy may be 65 per cent good and 35 per cent bad—that's a very good guy. The average decent fellow might be 54 per cent good, 46 per cent bad—and the average mean spirit is the reverse. So say I'm 60 per cent bad and 40 per cent good—for that, must I suffer eternal punishment? "Heaven and Hell make no sense if the majority of humans are a complex mixture of good and evil. There's no reason to receive a reward if you're 57/43—why sit around forever in an elevated version of Club Med? That's almost impossible to contemplate.

I realized that this is what many people in our society seem to want most from children: not that they are caring or creative or curious, but simply that they are well behaved.

...What I have denied and what my reason compels me to deny, is the existence of a Being throned above us as a god, directing our mundane affairs in detail, regarding us as individuals, punishing us, rewarding us as human judges might. When the churches learn to take this rational view of things, when they become true schools of ethics and stop teaching fables, they will be more effective than they are to-day... If they would turn all that ability to teaching this one thing – the fact that honesty is best, that selfishness and lies of any sort must surely fail to produce happiness – they would accomplish actual things. Religious faiths and creeds have greatly hampered our development. They have absorbed and wasted some fine intellects. That creeds are getting to be less and less important to the average mind with every passing year is a good sign, I think, although I do not wish to talk about what is commonly called theology. The criticisms which have been hurled at me have not worried me. A man cannot control his beliefs. If he is honest in his frank expression of them, that is all that can in justice be required of him. Professor Thomson and a thousand others do not in the least agree with me. His criticism of me, as I read it, charged that because I doubted the soul’s immortality, or ‘personality,’ as he called it, my mind must be abnormal, ‘pathological,’ in other, words, diseased... I try to say exactly what I honestly believe to be the truth, and more than that no man can do. I honestly believe that creedists have built up a mighty structure of inaccuracy, based, curiously, on those fundamental truths which I, with every honest man, must not alone admit but earnestly acclaim. I have been working on the same lines for many years. I have tried to go as far as possible toward the bottom of each subject I have studied. I have not reached my conclusions through study of traditions; I have reached them through the study of hard fact. I cannot see that unproved theories or sentiment should be permitted to have influence in the building of conviction upon matters so important. Science proves its theories or it rejects them. I have never seen the slightest scientific proof of the religious theories of heaven and hell, of future life for individuals, or of a personal God. I earnestly believe that I am right; I cannot help believing as I do... I cannot accept as final any theory which is not provable. The theories of the theologians cannot be proved. Proof, proof! That is what I always have been after; that is what my mind requires before it can accept a theory as fact. Some things are provable, some things disprovable, some things are doubtful. All the problems which perplex us, now, will, soon or late, be solved, and solved beyond a question through scientific investigation. The thing which most impresses me about theology is that it does not seem to be investigating. It seems to be asserting, merely, without actual study. ...Moral teaching is the thing we need most in this world, and many of these men could be great moral teachers if they would but give their whole time to it, and to scientific search for the rock-bottom truth, instead of wasting it upon expounding theories of theology which are not in the first place firmly based. What we need is search for fundamentals, not reiteration of traditions born in days when men knew even less than we do now. [Columbian Magazine interview]

For a quick moment, I saw Grandma as she saw herself: a decent woman whom God, for unfathomable reasons, had chosen to punish. I almost loved her for her bewilderment. I almost touched her.

Faith drives a wedge between ethics and suffering. Where certain actions cause no suffering at all, religious dogmatists still maintain that they are evil and worth of punishment (sodomy, marijuana use, homosexuality, the killing of blastocysts, etc). And yet, where suffering and death are found in abundance their causes are often deemed to be good (withholding funds for family planning in the third world, prosecuting nonviolent drug offenders, preventing stem cell research, etc). This inversion of priorities not only victimizes innocent people and squanders scarce resources; it completely falsifies our ethics. It is time we found a more reasonable approach to answering questions of right and wrong.

...This was not illegal, (nothing was illegal since there were no longer laws), but if detected it was reasonably certain that it would be punished by death...

You've no right to starve people, to punish them for no reason. No right to take away their life and freedom. Those are things everyone is born with, and they're not yours for the taking. Winning a war doesn't give you that right. Having more weapons doesn't give you that right. Being from the Capitol doesn't give you that right. Nothing does.

You know what? I really resent the idea that the only reason someone might be good or moral is because they're religious. I do what I do," Anne said, biting off each word, "without hope of reward or fear of punishment. I do not require heaven or hell to bribe or scare me into acting decently, thank you very much.

To act morally is not to act out of fear of punishment; it is not to act as one is commanded to act. Rather, it is to act as one ought to act. And how one ought to act is not dependent upon anyone's power, even if the power be Divine.

No reason for a feverish rush For we will all arrive in the same place At the right time. Justice will be served. There will be no better or worse, No big and small, no rewards, no punishment, No guilt, no judges, no hierarchies; Only silent equality.

We are wired to be caring for the other and generous to one another. We shrivel when we are not able to interact. I mean that is part of the reason why solitary confinement is such a horrendous punishment. We depend on the other in order for us to be fully who we are. (...) The concept of Ubuntu says: A person is a person through other persons.

Tolerance is an attitude of reasoned patience toward evil … a forbearance that restrains us from showing anger or inflicting punishment. Tolerance applies only to persons … never to truth. Tolerance applies to the erring, intolerance to the error … Architects are as intolerant about sand as foundations for skyscrapers as doctors are intolerant about germs in the laboratory. Tolerance does not apply to truth or principles. About these things we must be intolerant, and for this kind of intolerance, so much needed to rouse us from sentimental gush, I make a plea. Intolerance of this kind is the foundation of all stability.

Why do you think I shoved you away? Why do you think I wouldn't speak to you?" She put a hand on her aching chest. "After my father died, after I failed in so many ways- denying myself of you..." She sobbed. "It was my punishment. Don't you understand that?" She could barely see him through her tears. "From the moment I met you, I wanted you more than reason. From the moment I saw you in my house, you were all I could think about. And it terrified me. No one had ever held such power over me. And I am still terrified that if I let myself have you... it will be taken away. Someone will take it away, and if you're dead..." She buried her face in her hands. "It doesn't matter," she whispered. "I do not deserve you, and I never, ever will.

We are all broken by something. We have all hurt someone and have been hurt. We all share the condition of brokenness even if our brokenness is not equivalent. I desperately wanted mercy for Jimmy Dill and would have done anything to create justice for him, but I couldn’t pretend that his struggle was disconnected from my own. The ways in which I have been hurt—and have hurt others—are different from the ways Jimmy Dill suffered and caused suffering. But our shared brokenness connected us. Paul Farmer, the renowned physician who has spent his life trying to cure the world’s sickest and poorest people, once quoted me something that the writer Thomas Merton said: We are bodies of broken bones. I guess I’d always known but never fully considered that being broken is what makes us human. We all have our reasons. Sometimes we’re fractured by the choices we make; sometimes we’re shattered by things we would never have chosen. But our brokenness is also the source of our common humanity, the basis for our shared search for comfort, meaning, and healing. Our shared vulnerability and imperfection nurtures and sustains our capacity for compassion. We have a choice. We can embrace our humanness, which means embracing our broken natures and the compassion that remains our best hope for healing. Or we can deny our brokenness, forswear compassion, and, as a result, deny our own humanity. I thought of the guards strapping Jimmy Dill to the gurney that very hour. I thought of the people who would cheer his death and see it as some kind of victory. I realized they were broken people, too, even if they would never admit it. So many of us have become afraid and angry. We’ve become so fearful and vengeful that we’ve thrown away children, discarded the disabled, and sanctioned the imprisonment of the sick and the weak—not because they are a threat to public safety or beyond rehabilitation but because we think it makes us seem tough, less broken. I thought of the victims of violent crime and the survivors of murdered loved ones, and how we’ve pressured them to recycle their pain and anguish and give it back to the offenders we prosecute. I thought of the many ways we’ve legalized vengeful and cruel punishments, how we’ve allowed our victimization to justify the victimization of others. We’ve submitted to the harsh instinct to crush those among us whose brokenness is most visible. But simply punishing the broken—walking away from them or hiding them from sight—only ensures that they remain broken and we do, too. There is no wholeness outside of our reciprocal humanity.

Similarly, parents who want to teach the importance of honesty make it a practice never to lie to their children, even when it would be easier just to claim that there are no cookies left rather than to explain why they can’t have another one.

Karma has been a pop culture term for ages. But really, what the heck is it? Karma is not an inviolate engine of cosmic punishment. Rather, it is a neutral sequence of acts, results, and consequences. Receiving misfortune does not necessarily indicate that one has committed evil. But it is a sufficient indicator of something else. And that something else can be anything, as long as it is a logical consequence of what has come before. Consider: if you fall into a well, you are not a bad person who deserves to suffer—you are merely someone who took a wrong step. Or someone who had one drink too many. Or got a head rush due to poor circulation. Or forgot to wear your glasses. Or— The reasons are plentiful, and all plausible. But the chain of cause and effect goes way, way back into the deepest hoariest recesses of your personal past. So never rule out retribution. But never expect it.

As it turned out, Ilsa Hermann not only gave Liesel Meminger a book that day. She also gave her a reason to spend time in the basement, her favorite place, first with Papa, then Max. She gave her a reason to write her own words, to see that words had also brought her to life. "Don't punish yourself", she heard her say again, but there would be punishment and pain, and there would be happiness, too. That was writing.

Two Questions That Reveal the Limitations of Punishment Two questions help us see why we are unlikely to get what we want by using punishment to change people’s behavior. The first question is: What do I want this person to do that’s different from what he or she is currently doing? If we ask only this first question, punishment may seem effective, because the threat or exercise of punitive force may well influence someone’s behavior. However, with the second question, it becomes evident that punishment isn’t likely to work: What do I want this person’s reasons to be for doing what I’m asking?

There are plenty of good reason for fighting," I said, "but no good reason ever to hate without reservation, to imagine that God Almighty Himself hates with you, too. Where's evil? It's that large part of every man that wants to hate without limit, that wants to hate with God on its side. It's that part of every man that finds all kinds of ugliness so attractive. "It's that part of an imbecile," I said, "that punishes and vilifies and makes war.

…money and honour have no attraction for them; good men do not wish to be openly demanding payment for governing and so to get the name of hirelings, nor by secretly helping themselves out of the public revenues to get the name of thieves. And not being ambitious they do not care about honour. Wherefore necessity must be laid upon them, and they must be induced to serve from the fear of punishment. And this, as I imagine, is the reason why the forwardness to take office, instead of waiting to be compelled, has been deemed dishonourable. Now the worst part of the punishment is that he who refuses to rule is liable to be ruled by one who is worse than himself. And the fear of this, as I conceive, induces the good to take office, not because they would, but because they cannot help — not under the idea that they are going to have any benefit or enjoyment themselves, but as a necessity, and because they are not able to commit the task of ruling to any one who is better than themselves, or indeed as good. For there is reason to think that if a city were composed entirely of good men, then to avoid office would be as much an object of contention as to obtain office is at present…

Let's say that the consensus is that our species, being the higher primates, Homo Sapiens, has been on the planet for at least 100,000 years, maybe more. Francis Collins says maybe 100,000. Richard Dawkins thinks maybe a quarter-of-a-million. I'll take 100,000. In order to be a Christian, you have to believe that for 98,000 years, our species suffered and died, most of its children dying in childbirth, most other people having a life expectancy of about 25 years, dying of their teeth. Famine, struggle, bitterness, war, suffering, misery, all of that for 98,000 years. Heaven watches this with complete indifference. And then 2000 years ago, thinks 'That's enough of that. It's time to intervene,' and the best way to do this would be by condemning someone to a human sacrifice somewhere in the less literate parts of the Middle East. Don't lets appeal to the Chinese, for example, where people can read and study evidence and have a civilization. Let's go to the desert and have another revelation there. This is nonsense. It can't be believed by a thinking person. Why am I glad this is the case? To get to the point of the wrongness of Christianity, because I think the teachings of Christianity are immoral. The central one is the most immoral of all, and that is the one of vicarious redemption. You can throw your sins onto somebody else, vulgarly known as scapegoating. In fact, originating as scapegoating in the same area, the same desert. I can pay your debt if I love you. I can serve your term in prison if I love you very much. I can volunteer to do that. I can't take your sins away, because I can't abolish your responsibility, and I shouldn't offer to do so. Your responsibility has to stay with you. There's no vicarious redemption. There very probably, in fact, is no redemption at all. It's just a part of wish-thinking, and I don't think wish-thinking is good for people either. It even manages to pollute the central question, the word I just employed, the most important word of all: the word love, by making love compulsory, by saying you MUST love. You must love your neighbour as yourself, something you can't actually do. You'll always fall short, so you can always be found guilty. By saying you must love someone who you also must fear. That's to say a supreme being, an eternal father, someone of whom you must be afraid, but you must love him, too. If you fail in this duty, you're again a wretched sinner. This is not mentally or morally or intellectually healthy. And that brings me to the final objection - I'll condense it, Dr. Orlafsky - which is, this is a totalitarian system. If there was a God who could do these things and demand these things of us, and he was eternal and unchanging, we'd be living under a dictatorship from which there is no appeal, and one that can never change and one that knows our thoughts and can convict us of thought crime, and condemn us to eternal punishment for actions that we are condemned in advance to be taking. All this in the round, and I could say more, it's an excellent thing that we have absolutely no reason to believe any of it to be true.

...if God does not exist and there is no immortality, then all the evil acts of men go unpunished and all the sacrifices of good men go unrewarded. But who can live with such a view? Richard Wurmbrand, who has been tortured for his faith in communist prisons, says, The cruelty of atheism is hard to believe when man has no faith in the reward of good or the punishment of evil. There is no reason to be human. There is no restraint from the depths of evil which is in man. The communist torturers often said, 'There is no God, no Hereafter, no punishment for evil. We can do what we wish.' I have heard one torturer even say, 'I thank God, in whom I don't believe, that I have lived to this hour when I can express all the evil in my heart.' He expressed it in unbelievable brutality and torture inflicted on prisoners.

Jace, you don’t have to—” “I was trying to go…somewhere,” Jace said. “But I kept getting pulled back here. I couldn’t stop walking, couldn’t stop thinking. About the first time I ever saw you, and how after that I couldn’t forget you. I wanted to, but I couldn’t stop myself. I forced Hodge to let me be the one who came to find you and bring you back to the Institute. And even back then, in that stupid coffee shop, when I saw you sitting on that couch with Simon, even then that felt wrong to me—I should have been the one sitting with you. The one who made you laugh like that. I couldn’t get rid of that feeling. That it should have been me. And the more I knew you, the more I felt it—it had never been like that for me before. I’d always wanted a girl and then gotten to know her and not wanted her anymore, but with you the feeling just got stronger and stronger until that night when you showed up at Renwick’s and I knew. “And then to find out that the reason I felt like that—like you were some part of me I’d lost and never even knew I was missing until I saw you again—that the reason was that you were my sister, it felt like some sort of cosmic joke. Like God was spitting on me. I don’t even know for what—for thinking that I could actually get to have you, that I would deserve something like that, to be that happy. I couldn’t imagine what it was I’d done that I was being punished for—” “If you’re being punished,” Clary said, “then so am I.

If he is infinitely good, what reason should we have to fear him? If he is infinitely wise, why should we have doubts concerning our future? If he knows all, why warn him of our needs and fatigue him with our prayers? If he is everywhere, why erect temples to him? If he is just, why fear that he will punish the creatures that he has filled with weaknesses? If grace does everything for them, what reason would he have for recompensing them? If he is all-powerful, how offend him, how resist him? If he is reasonable, how can he be angry at the blind, to whom he has given the liberty of being unreasonable? If he is immovable, by what right do we pretend to make him change his decrees? If he is inconceivable, why occupy ourselves with him? IF HE HAS SPOKEN, WHY IS THE UNIVERSE NOT CONVINCED?

Incompatible religious doctrines have balkanized our world into separate moral communities, and these divisions have become a continuous source of bloodshed. Indeed, religion is as much a living spring of violence today as it has been at any time in the past. The recent conflicts in Palestine (Jews vs. Muslims), the Balkans (Orthodox Serbians vs. Catholic Croatians; Orthodox Serbians vs. Bosnian and Albanian Muslims), Northern Ireland (Protestants vs. Catholics), Kashmir (Muslims vs. Hindus), Sudan (Muslims vs. Christians and animists), Nigeria (Muslims vs. Christians), Ethiopia and Eritrea (Muslims vs. Christians), Sri Lanka (Sinhalese Buddhists vs. Tamil Hindus), Indonesia (Muslims vs. Timorese Christians), Iran and Iraq (Shiite vs. Sunni Muslims), and the Caucasus (Orthodox Russians vs. Chechen Muslims; Muslim Azerbaijanis vs. Catholic and Orthodox Armenians) are merely a few cases in point. These are places where religion has been the explicit cause of literally millions of deaths in recent decades. Why is religion such a potent source of violence? There is no other sphere of discourse in which human beings so fully articulate their differences from one another, or cast these differences in terms of everlasting rewards and punishments. Religion is the one endeavor in which us–them thinking achieves a transcendent significance. If you really believe that calling God by the right name can spell the difference between eternal happiness and eternal suffering, then it becomes quite reasonable to treat heretics and unbelievers rather badly. The stakes of our religious differences are immeasurably higher than those born of mere tribalism, racism, or politics.

Raw pain scored his insides, but the bear was in agreement with the man: as long as Silver lived, he could take the pain, take the loss that would haunt him always. He had this big body for a reason. It could take a lot of punishment. As long as she breathed, he’d survive. He’d watch over her from afar, and he’d survive because his mate was alive.

How do you wake up? It was one thing to know that you had been asleep all your life, but something else to wake up from it, to find out you were really alive and it wasn't anybody's fault but your own. Of course that was the problem. All right. Everything is a dream. Nothing hangs together. You move from one dream to another and there is no reason for the change. Your eyes see things and your ears hear, but nothing has any reason behind it. It would be easier to believe in God. Then you could wake up and yawn and stretch and grin at a world that was put together on a plan of mercy and death, punishment for evil, joy for good, and if the game was crazy at least it had rules. But that didn't make sense. It had never made any sense. The trouble was, now that he was not asleep and not awake, what he saw and heard didn't make sense either. Mishmash, he thought. You know enough to know how you feel is senseless, but you don't know enough to know why.

76. David Hume – Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau – On the Origin of Inequality; On the Political Economy; Emile – or, On Education, The Social Contract 78. Laurence Sterne – Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith – The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant – Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon – The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell – Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier – Traité Élémentaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison – Federalist Papers 85. Jeremy Bentham – Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe – Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier – Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel – Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth – Poems 90. Samuel Taylor Coleridge – Poems; Biographia Literaria 91. Jane Austen – Pride and Prejudice; Emma 92. Carl von Clausewitz – On War 93. Stendhal – The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron – Don Juan 95. Arthur Schopenhauer – Studies in Pessimism 96. Michael Faraday – Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell – Principles of Geology 98. Auguste Comte – The Positive Philosophy 99. Honoré de Balzac – Père Goriot; Eugenie Grandet 100. Ralph Waldo Emerson – Representative Men; Essays; Journal 101. Nathaniel Hawthorne – The Scarlet Letter 102. Alexis de Tocqueville – Democracy in America 103. John Stuart Mill – A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin – The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens – Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard – Introduction to the Study of Experimental Medicine 107. Henry David Thoreau – Civil Disobedience; Walden 108. Karl Marx – Capital; Communist Manifesto 109. George Eliot – Adam Bede; Middlemarch 110. Herman Melville – Moby-Dick; Billy Budd 111. Fyodor Dostoevsky – Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert – Madame Bovary; Three Stories 113. Henrik Ibsen – Plays 114. Leo Tolstoy – War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain – The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James – The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James – The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche – Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincaré – Science and Hypothesis; Science and Method 120. Sigmund Freud – The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw – Plays and Prefaces

I froze. It was not guilt that froze me. I had taught myself never to feel guilt. It was not a ghastly sense of loss that froze me. I had taught myself to covet nothing. It was not a loathing of death that froze me. I had taught myself to think of death as a friend. It was not heartbroken rage against injustice that froze me. I had taught myself that a human being might as well look for diamond tiaras in the gutter as for rewards and punishments that were fair. It was not the thought that I was so unloved that froze me. I had taught myself to do without love. It was not the thought that God was cruel that froze me. I had taught myself never to expect anything from Him. What froze me was the fact that I had absolutely no reason to move in any direction.

Indeed, what is startling about the notion of a victimless crime is that even when the behavior in question is genuinely victimless, its criminality is still affirmed by those who are eager to punish it. It is in such cases that the true genius lurking behind many of our laws stands revealed. The idea of a victimless crime is nothing more than a judicial reprise of the Christian notion of sin.

We do the best we can," she said softly, looking inward. "And punish ourselves for it. I've tried to make my choices with the idea that I've made those choices for the greatest good. Sometimes someone suffers in the process, but I made the decision for the right reason. That should count for something, shouldn't it?

One explanation was offered by Alice Miller: “Many people continue to pass on the cruel deeds and attitudes to which they were subjected as children, so that they can continue to idealize their parents.”16 Her premise is that we have a powerful, unconscious need to believe that everything our parents did to us was really for our own good and was done out of love. It’s too threatening for many of us even to entertain the possibility that they weren’t entirely well-meaning—or competent. So, in order to erase any doubts, we do the same things to our own children that our parents did to us.

The greatest book in the world, the Mahabharata, tells us we all have to live and die by our karmic cycle. Thus works the perfect reward-and-punishment, cause-and-effect, code of the universe. We live out in our present life what we wrote out in our last. But the great moral thriller also orders us to rage against karma and its despotic dictates. It teaches us to subvert it. To change it. It tells us we also write out our next lives as we live out our present. The Mahabharata is not a work of religious instruction. It is much greater. It is a work of art. It understands men will always fall in the shifting chasm between the tug of the moral and the lure of the immoral. It is in this shifting space of uncertitude that men become men. Not animals, not gods. It understands truth is relative. That it is defined by context and motive. It encourages the noblest of men - Yudhishtra, Arjuna, Lord Krishna himself - to lie, so that a greater truth may be served. It understands the world is powered by desire. And that desire is an unknowable thing. Desire conjures death, destruction, distress. But also creates love, beauty, art. It is our greatest undoing. And the only reason for all doing. And doing is life. Doing is karma. Thus it forgives even those who desire intemperately. It forgives Duryodhana. The man who desires without pause. The man who precipitates the war to end all wars. It grants him paradise and the admiration of the gods. In the desiring and the doing this most reviled of men fulfils the mandate of man. You must know the world before you are done with it. You must act on desire before you renounce it. There can be no merit in forgoing the not known. The greatest book in the world rescues volition from religion and gives it back to man. Religion is the disciplinarian fantasy of a schoolmaster. The Mahabharata is the joyous song of life of a maestro. In its tales within tales it takes religion for a spin and skins it inside out. Leaves it puzzling over its own poisoned follicles. It gives men the chance to be splendid. Doubt-ridden architects of some small part of their lives. Duryodhanas who can win even as they lose.

That’s our right,” Dr. Gaul countered. “No, it isn’t! I don’t care what you say. You’ve no right to starve people, to punish them for no reason. No right to take away their life and freedom. Those are things everyone is born with, and they’re not yours for the taking. Winning a war doesn’t give you that right. Having more weapons doesn’t give you that right.

...they ate the apple, and knew good and evil, and became 'as gods.' And they still go on eating it. But little children have not eaten anything and are not yet guilty of anything...If they, too, suffer terribly on earth, it is, of course, for their fathers; they are punished for their fathers who ate the apple--but that is reasoning from another world; for the human heart here on earth it is incomprehensible.

That's our right," Dr. Gaul countered. "No, it isn't! I don't care what you say. You've no right to starve people, to punish them for no reason. No right to take away their life and freedom. These are things everyone is born with, and they're not yours for the taking. Winning a war doesn't give you the right., having more weapons' doesn't give you that right. Being from the capital doesn't give you that right. Nothing does.

It’s easy to look back and question decisions you have made in the past, but it’s unfair to punish yourself for them. You can’t blame yourself for not knowing back then what you know now, and the truth is you made each decision for a reason based on how you were feeling at the time. As we grow up, we learn and we evolve. Maybe the person you are now would have done things differently back then, or maybe you are the person you are now because of the decisions you made back then.

And so these refined parents rejected their five-year-old girl to all kinds of torture. They beat her, kicked her, flogged her, for no reason that they themselves knew of. The child’s whole body was covered in bruises. Eventually they devised a new refinement. Under the pretext that the child dirtied her bed (as though a five-year-old deep in her angelic sleep could be punished for that), they forced her to eat excrement, smearing it all over her face. And it was the mother that did it! And that woman would lock her daughter up in the outhouse until morning and she did so even on the coldest nights, when it was freezing. Just imagine the woman being able to sleep with the child’s cries coming from that outhouse! Imagine that little creature, unable to even understand what is happening to her, beating her sore little chest with her tiny fist, weeping hot, unresentful, meek tears, and begging ‘gentle Jesus’ to help her… ...let’s assume that you were called upon to build the edifice of human destiny so that men would finally be happy and would find peace and tranquility. If you knew that, only to attain this, you would have to torture just one single creature, let’s say the little girl who beat her chest so desperately in the outhouse, and that on her unavenged tears you could build that edifice, would you agree to do it?

The reason SJWs demand apologies is in order to establish that the act they have deemed an offense is publicly recognized as an offense by the offender. The demand for an apology has nothing whatsoever to do with the offender. It is focused on the SJW's need to prove that the violation of the Narrative involved is publicly accepted as a real and legitimate offense for which punishment is merited.

When people in authority want the rest of us to behave, it matters—first and foremost—how they behave. This is called the “principle of legitimacy,” and legitimacy is based on three things. First of all, the people who are asked to obey authority have to feel like they have a voice—that if they speak up, they will be heard. Second, the law has to be predictable. There has to be a reasonable expectation that the rules tomorrow are going to be roughly the same as the rules today. And third, the authority has to be fair. It can’t treat one group differently from another. All good parents understand these three principles implicitly. If you want to stop little Johnnie from hitting his sister, you can’t look away one time and scream at him another. You can’t treat his sister differently when she hits him. And if he says he really didn’t hit his sister, you have to give him a chance to explain himself. How you punish is as important as the act of punishing itself.

Doing nothing is the hardest torture that a person can put himself through. For he is always brought face to face with his own self, which demands that he gives account for the sun which he uselessly squanders, for the springs of energy in his organism, the gold of wisdom in the mines of his brains. The masses work, slog, forget. They drink the alcohol of their sweat. Work is a flight from responsibility and God. Since the mystic beliefs have been banned from Europe, pillars of glory have been erected to rationality in order to put something in place of the cross: the French Revolution named its goddess reason, the Russians named their Moloch work. But the machine called Europe is running idle: it fills stomachs with fake bread, builds artificial houses with iron paper, the products are bad, the pay meager, and at the end of the six holy work days is the unholy Sunday which one sleeps through out of fear of the great boredom which is infecting Europe. Sunday, the day of idleness, is nowadays a punishment for Christianity, the cities collapse into soulless ruins, nature is just a backdrop for dusty sports. Doing nothing out of principle, my dear, is nowadays the most violent form of revolt.

At first—long before indeed—he had been much occupied with one question; why almost all crimes are so badly concealed and so easily detected, and why almost all criminals leave such obvious traces? He had come gradually to many different and curious conclusions, and in his opinion the chief reason lay not so much in the material impossibility of concealing the crime, as in the criminal himself. Almost every criminal is subject to a failure of will and reasoning power by a childish and phenomenal heedlessness, at the very instant when prudence and caution are most essential. It was his conviction that this eclipse of reason and failure of will power attacked a man like a disease, developed gradually and reached its highest point just before the perpetration of the crime, continued with equal violence at the moment of the crime and for longer or shorter time after, according to the individual case, and then passed off like any other disease. The question whether the disease gives rise to the crime, or whether the crime from its own peculiar nature is always accompanied by something of the nature of disease, he did not yet feel able to decide.

Even before i had children, I knew that being a parent was going to be challenging as well as rewarding. But I didn't really know. I didn't know how exhausted it was possible to become, or how clueless it was possible to feel, or how, each time I reached the end of my rope, I would somehow have to find more rope. I didn't understand that sometimes when your kids scream so loudly that the neighbors are ready to call the Department of Child Services, it's because you've served the wrong shape of pasta for dinner. I didn't realize that those deep-breathing exercises mothers are taught in natural-childbirth class dont really start to pay off until long after the child is out. I couldn't have predicted how relieved I'd be to learn that other peoples children struggle with the same issues, and act in some of the same ways, mine do. (Even more liberating is the recognition that other parents, too, have dark moments when they catch themselves not liking their own child, or wondering whether it's all worth it, or entertaining various other unspeakable thoughts). The bottom line is that raising kids is not for whimps.

Great institutions have leaders who are proud of what they do, and who engage with everyone who makes up those institutions, so each person understands their role. But our jailers are generally granted near-total anonymity, like the cartoon executioner who wears a hood to conceal his identity. What is the point, what is the reason, to lock people away for years, when it seems to mean so very little, even to the jailers who hold the key? How can a prisoner understand their punishment to have been worthwhile to anyone, when it's dealt in a way so offhand and indifferent?

Christians must show that misery fits the good for heaven, while happiness prepares the bad for hell; that the wicked get all their good things in this life, and the good all their evil; that in this world God punishes the people he loves, and in the next, the ones he hates; that happiness makes us bad here, but not in heaven; that pain makes us good here, but not in hell. No matter how absurd these things may appear to the carnal mind, they must be preached and they must be believed. If they were reasonable, there would be no virtue in believing. Even the publicans and sinners believe reasonable things. To believe without evidence, or in spite of it, is accounted as righteousness to the sincere and humble christian. In short, Christians are expected to denounce all pleasant paths and rustling trees, to curse the grass and flowers, and glorify the dust and weeds. They are expected to malign the wicked people in the green and happy fields, who sit and laugh beside the gurgling springs or climb the hills and wander as they will. They are expected to point out the dangers of freedom, the safety of implicit obedience, and to show the wickedness of philosophy, the goodness of faith, the immorality of science and the purity of ignorance.

Why Do People become Shadowhunters, by Magnus Bane This Codex thing is very silly. Downworlders talk about the Codex like it is some great secret full of esoteric knowledge, but really itès a Boy Scout manual. One thing that it mysteriously doesnèt address is why people become Shadowhunters. And you should know that people become Shadowhunters for many stupid reasons. So here is an addition to your copy. Greetings, aspiring young Shadowhunter-to-be- or possibly already technically a Shadowhunter. I canèt remember whether you drink from the Cup first or get the book first. Regardless, you have just been recruited by the Monster Police. You may be wondering, why? Why of all the mundanes out there was I selected and invited to this exclusive club made up largely, at least from a historical perspective, of murderous psychopaths? Possible Reasons Why 1. You possess a stout heart, strong will, and able body. 2. You possess a stout body, able will, and strong heart. 3. Local Shadowhunters are ironically punishing you by making you join them. 4. You were recruited by a local institute to join the Nephilim as an ironic punishment for your mistreatment of Downworlders. 5. Your home , village, or nation is under siege by demons. 6. You home, village, or nation is under siege by rogue Downworlders. 7. You were in the wrong place at the wrong time. 8.You know too much, and should be recruited because the secrecy of the Shadow World has already been compromised for you. 9. You know too little; it would be helpful to the Shadowhunters if you knew more. 10. You know exactly the right amount, making you a natural recruit. 11. You possess a natural resistance to glamour magic and must be recruited to keep you quiet and provide you with some basic protection. 12. You have a compound last name already and have convinced someone important that yours is a Shadowhunter family and the Shadowhunteriness has just been weakened by generations of bad breeding. 13. You had a torrid affair with a member of the Nephilim council and now he's trying to cover his tracks. 14. Shadowhunters are concerned they are no longer haughty and condescending enough-have sought you out to add a much needed boost of haughty condescension. 15. You have been bitten by a radioactive Shadowhunter, giving you the proportional strength and speed of a Shadowhunter. 16. Large bearded man on flying motorcycle appeared to take you away to Shadowhunting school. 17. Your mom has been in hiding from your evil dad, and you found out you're a Shadowhunter only a few weeks ago. That's right. Seventeen reasons. Because that's how many I came up with. Now run off, little Shadowhunter, and learn how to murder things. And be nice to Downworlders.

Your moral code begins by damning man as evil, then demands that he practice a good which it defines as impossible for him to practice…It demands that he starts, not with a standard of value, but with a standard of evil, which is himself, by means of which he is then to define the good: the good is that which he is not. A sin without volition is a slap at morality and an isolent contradiction in terms: that which is outside the possibility of choice is outside the province of morality. If man is evil by birth, he has no will, no power to change it; if he has no will, he can be neither good nor evil; a robot is amoral. To hold a man’s sin, a fact not open to his choice is a mockery of morality…To punish him for a crime he committed before he was born is a mockery of justice. To hold him guilty in a matter where no innocence exists is a mockery of reason. (The) myth decleares that he ate the fruit of the tree of knowledge-he acquired a mind and became a rational being. It was the knowledge of good and evil-he became a moral being…The evils for which they damn him are reasn, morality, creativeness, joy-all the cardinal values of his existence….the essence of his nature as a man. Whatever he was- that robot in the Garden of Eden, who existed without mind, without values, without labor, without love- he was not a man.

What is t that I did to deserve this? And what is it that Luthar did? Is he not just as I was? Arrogant, vain, and selfish as hell? Is he a better man? Then why has life punished me so harshly, and rewarded him so richly? But Glokta already knew the answer. The same reason that innocent Sepp dan Teufel languishes in Angland with his fingers shortened. The same reason that loyal General Vissbruck died in Dagoska, while treacherous Magister Eider was let live. The same reason that Tulkis, the Gurkish Ambassador, was butchered in front of a howling crowd for a crime he did not commit. He pressed his tongue into one of his few remaining teeth. Life is not fair.

No matter how limited their powers of reason might have been. still they must have understood that living like that was just murder, a capital crime - except it was slow, day-by-day murder. The government (or humanity) could not permit capital punishment for one man, but they permitted the murder of millions a little at a time. To kill one man - that is, to subtract 50 years from the sum of all human lives - that was a crime; but to subtract from the sum of all human lives 50,000,000 years - that was not a crime! No, really, isn't it funny? This problem in moral math could be solved in half a minute by any ten-year-old Number today, but they couldn't solve it. All their Kant's together couldn't solve it (because it never occurred to one of their Kant's to construct a system of scientific ethics - that is, one based on subtraction, addition, division, and multiplication).

But you said you did not love our father. How can you have faith in him if you didn’t love him?” “Maybe that’s the reason,” Adam said slowly, feeling his way. “Maybe if I had loved him I would have been jealous of him. You were. Maybe—maybe love makes you suspicious and doubting. Is it true that when you love a woman you are never sure—never sure of her because you aren’t sure of yourself? I can see it pretty clearly. I can see how you loved him and what it did to you. I did not love him. Maybe he loved me. He tested me and hurt me and punished me and finally he sent me out like a sacrifice, maybe to make up for something. But he did not love you, and so he had faith in you. Maybe—why, maybe it’s a kind of reverse.

No,” said a third student. “Novartis is a public company. It’s not the boss or the board who decides. It’s the shareholders. If the board changes its priorities the shareholders will just elect a new board.” “That’s right,” I said. “It’s the shareholders who want this company to spend their money on researching rich people’s illnesses. That’s how they get a good return on their shares.” So there’s nothing wrong with the employees, the boss, or the board, then. “Now, the question is”—I looked at the student who had first suggested the face punching—“who owns the shares in these big pharmaceutical companies?” “Well, it’s the rich.” He shrugged. “No. It’s actually interesting because pharmaceutical shares are very stable. When the stock market goes up and down, or oil prices go up and down, pharma shares keep giving a pretty steady return. Many other kinds of companies’ shares follow the economy—they do better or worse as people go on spending sprees or cut back—but the cancer patients always need treatment. So who owns the shares in these stable companies?” My young audience looked back at me, their faces like one big question mark. “It’s retirement funds.” Silence. “So maybe I don’t have to do any punching, because I will not meet the shareholders. But you will. This weekend, go visit your grandma and punch her in the face. If you feel you need someone to blame and punish, it’s the seniors and their greedy need for stable stocks.

Actually, the “leap of faith”—to give it the memorable name that Soren Kierkegaard bestowed upon it—is an imposture. As he himself pointed out, it is not a “leap” that can be made once and for all. It is a leap that has to go on and on being performed, in spite of mounting evidence to the contrary. This effort is actually too much for the human mind, and leads to delusions and manias. Religion understands perfectly well that the “leap” is subject to sharply diminishing returns, which is why it often doesn’t in fact rely on “faith” at all but instead corrupts faith and insults reason by offering evidence and pointing to confected “proofs.” This evidence and these proofs include arguments from design, revelations, punishments, and miracles. Now that religion’s monopoly has been broken, it is within the compass of any human being to see these evidences and proofs as the feeble-minded inventions that they are.

Killing, raping and looting have been common practices in religious societies, and often carried out with clerical sanction. The catalogue of notorious barbarities – wars and massacres, acts of terrorism, the Inquisition, the Crusades, the chopping off of thieves’ hands, the slicing off of clitorises and labia majora, the use of gang rape as punishment, and manifold other savageries committed in the name of one faith or another — attests to religion’s longstanding propensity to induce barbarity, or at the very least to give it free rein. The Bible and the Quran have served to justify these atrocities and more, with women and gay people suffering disproportionately. There is a reason the Middle Ages in Europe were long referred to as the Dark Ages; the millennium of theocratic rule that ended only with the Renaissance (that is, with Europe’s turn away from God toward humankind) was a violent time. Morality arises out of our innate desire for safety, stability and order, without which no society can function; basic moral precepts (that murder and theft are wrong, for example) antedated religion. Those who abstain from crime solely because they fear divine wrath, and not because they recognize the difference between right and wrong, are not to be lauded, much less trusted. Just which practices are moral at a given time must be a matter of rational debate. The 'master-slave' ethos – obligatory obeisance to a deity — pervading the revealed religions is inimical to such debate. We need to chart our moral course as equals, or there can be no justice.

How imperious the homicidal madness must have become if they’re willing to pardon—no, forget!—the theft of a can of meat! True, 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 extrememly 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 . . . Until today, however, petty thieves enjoyed one advantage in the Republic, they were denied the honor of bearing patriotic arms. But that’s all over now, tomorrow I, a theif, will resume my place in the army . . . Such are the orders . . . It has been decided in high places to forgive and forget what they call my momentary madness, and this, listen carefully, in consideration of what they call the honor of my family. What solicitude! I ask you, comrade, is it my family that is going to serve as a strainer and sorting house for mixed French and German bullets? . . . It’ll just be me wont it? And when I’m dead is the honor of my family going to bring me back to life?

The path of destiny pulls you forward. It exhumes you from a state of being and propels you towards the juncture you were created for. A new frontier that you are forced to tread with a cross on your back, heavy as a boulder. When you fall to your knees at the hands of your betrayer, you can only hope to find the one sent to carry you burden- shoulder the journey towards your final punishment. Sometimes duplicity and treason are markers of the ememy, and sometimes, the failed intention of a masterful ally. But, nevertheless, as they burden you with a vexing brand of love, they become nothing more than the kisdd of Judas, pressing a crown of thorns into your flesh. Seemingly with out reason- vastly disappointing, Although I am submerged in violent water, I will rise above. My enemies, my friends, are incapable of derailing me from destiny’s design. So, I press forward-move-rely on the hope of the future- create the possible out of the impossible as I weave into life’s grand tapestry. I believe in the things that wait for me- my enemies, my friends- most of all love. It is the finish line I hunger for, the promise of love in all of its glory. I can endure all things in the hold name of love. And I will.

Table 3–1. Definitions of Cognitive Distortions 1. ALL-OR-NOTHING THINKING: You see things in black-and-white categories. If your performance falls short of perfect, you see yourself as a total failure. 2. OVERGENERALIZATION: You see a single negative event as a never-ending pattern of defeat. 3. MENTAL FILTER: You pick out a single negative detail and dwell on it exclusively so that your vision of all reality becomes darkened, like the drop of ink that colors the entire beaker of water. 4. DISQUALIFYING THE POSITIVE: You reject positive experiences by insisting they “don’t count” for some reason or other. In this way you can maintain a negative belief that is contradicted by your everyday experiences. 5. JUMPING TO CONCLUSIONS: You make a negative interpretation even though there are no definite facts that convincingly support your conclusion. a. Mind reading. You arbitrarily conclude that someone is reacting negatively to you, and you don’t bother to check this out. b. The Fortune Teller Error. You anticipate that things will turn out badly, and you feel convinced that your prediction is an already-established fact. 6. MAGNIFICATION (CATASTROPHIZING) OR MINIMIZATION: You exaggerate the importance of things (such as your goof-up or someone else’s achievement), or you inappropriately shrink things until they appear tiny (your own desirable qualities or the other fellow’s imperfections). This is also called the “binocular trick.” 7. EMOTIONAL REASONING: You assume that your negative emotions necessarily reflect the way things really are: “I feel it, therefore it must be true.” 8. SHOULD STATEMENTS: You try to motivate yourself with shoulds and shouldn’ts, as if you had to be whipped and punished before you could be expected to do anything. “Musts” and “oughts” are also offenders. The emotional consequence is guilt. When you direct should statements toward others, you feel anger, frustration, and resentment. 9. LABELING AND MISLABELING: This is an extreme form of overgeneralization. Instead of describing your error, you attach a negative label to yourself: “I’m a loser.” When someone else’s behavior rubs you the wrong way, you attach a negative label to him: “He’s a goddam louse.” Mislabeling involves describing an event with language that is highly colored and emotionally loaded. 10. PERSONALIZATION: You see yourself as me cause of some negative external event which in fact you were not primarily responsible for.

After changing shape several times, the ball eventually turned into a huge face. It floated alongside the air-car. This time, time instead of sending him a mental message, the face spoke out aloud and the whole air-car vibrated with its intensity. “If you are foolish enough to renege on your contract, you will be severely punished. For your sake, I hope you wouldn’t do such a thing.” When Tarmy made no attempt to respond, the face turned and pressed itself against the millipede-free window. A moment later, Tarmy felt the fat slug entering his mind, the sign that the face was attempting to use its powers to obtain his response by other means. But as the slug dug deeper, Samantha’s cover stories began springing out of the corners of his mind. Instead of obtaining Tarmy’s agreement, all that the face saw was a burning army transporter surrounded by bodies. Undeterred, the face continued its assault. Samantha had anticipated that Tarmy might come up against an adept, so the mental images of death and destruction flowed unchecked. After failing to break Tarmy’s defences, the face removed the slug and tried reason. “You can’t win, Mr Tarleton, so why don’t you do yourself a favour and cooperate? It will be better for you in the long run. Now, where is the miniature pulse drive engine?” Tarmy realised why the millipedes hadn’t been allowed to attack. It was obvious that the Great Ones were hoping to retrieve the engine. When Tarmy didn’t respond, the face said, “I am prepared to overlook your desertion if you agree to tell us where the engine is and also honour your contract by showing us how to convert the engine into a bomb.

The ideas of justice of Europe and Africa are not the same and those of the one world are unbearable to the other. To the African there is but one way of counter-balancing the catastrophes of existence, it shall be done by replacement; he does not look for the motive of an action. Whether you lie in wait for your enemy and cut his throat in the dark; or you fell a tree, and a thoughtless stranger passes by and is killed; so far as punishment goes, to the Native mind, it is the same thing. A loss has been brought upon the community and must be made up for, somewhere, by somebody. The Native will not give time or thought to the weighing of guilt or desert; either he fears that this may lead him too far, or he reasons that such things are no concerns of his. But he will devote himself, in endless speculations, to the method by which crime or disaster shall be weighed up in sheep and goats - time does not count to him; he leads you solemnly into a sacred maze of sophistry.

I would not tell this court that I do not hope that some time, when life and age have changed their bodies, as they do, and have changed their emotions, as they do -- that they may once more return to life. I would be the last person on earth to close the door of hope to any human being that lives, and least of all to my clients. But what have they to look forward to? Nothing. And I think here of the stanza of Housman: Now hollow fires burn out to black, And lights are fluttering low: Square your shoulders, lift your pack And leave your friends and go. O never fear, lads, naught’s to dread, Look not left nor right: In all the endless road you tread There’s nothing but the night. ...Here it Leopold’s father -- and this boy was the pride of his life. He watched him, he cared for him, he worked for him; the boy was brilliant and accomplished, he educated him, and he thought that fame and position awaited him, as it should have awaited. It is a hard thing for a father to see his life’s hopes crumble into dust. ...I know the future is with me, and what I stand for here; not merely for the lives of these two unfortunate lads, but for all boys and all girls; for all of the young, and as far as possible, for all of the old. I am pleading for life, understanding, charity, kindness, and the infinite mercy that considers all. I am pleading that we overcome cruelty with kindness and hatred with love. I know the future is on my side. Your Honor stands between the past and the future. You may hang these boys; you may hang them by the neck until they are dead. But in doing it you will turn your face toward the past... I am pleading for the future; I am pleading for a time when hatred and cruelty will not control the hearts of men. When we can learn by reason and judgment and understanding that all life is worth saving, and that mercy is the highest attribute of man. ...I am sure I do not need to tell this court, or to tell my friends that I would fight just as hard for the poor as for the rich. If I should succeed, my greatest reward and my greatest hope will be that... I have done something to help human understanding, to temper justice with mercy, to overcome hate with love. I was reading last night of the aspiration of the old Persian poet, Omar Khayyám. It appealed to me as the highest that I can vision. I wish it was in my heart, and I wish it was in the hearts of all: So I be written in the Book of Love, I do not care about that Book above. Erase my name or write it as you will, So I be written in the Book of Love.

The path of destiny pulls you forward. It exhumes you from a state of being and propels you towards the juncture you were created for. A new frontier that you are forced to tread with a cross on your back, heavy as a boulder. When you fall to your knees at the hands of your betrayer, you can only hope to find the one sent to carry you burden- shoulder the journey towards your final punishment. Sometimes duplicity and treason are markers of the enemy and sometimes, the failed intention of a masterful ally. But, nevertheless, as they burden you with a vexing brand of love, they become nothing more than the kiss of Judas, pressing a crown of thorns into your flesh. Seemingly without reason— vastly disappointing. Although I am submerged in violent water, I will rise above. My enemies, my friends, are incapable of derailing me from destiny’s design. So, I press forward-move-rely on the hope of the future- create the possible out of the impossible as I weave into life’s grand tapestry. I believe in the things that wait for me- my enemies, my friends- most of all love. It is the finish line I hunger for, the promise of love in all of its glory. I can endure all things in the hold name of love. And I will.

They say that to do injustice is, by nature, good; to suffer injustice, evil, but that the evil is greater than the good. And so when men have both done and suffered injustice and have had experience of both, not being able to avoid the one and obtain the other, they think that they had better agree among themselves to have neither; hence there arise laws and mutual covenants, and that which is ordained by law is termed by them lawful and just. This they affirm to be the origin and nature of justice, it is a mean or compromise, between the best of all, which is to do injustice and not be punished, and the worst of all, which is to suffer injustice without the power of retaliation, and justice, being at a middle point between the two, is tolerated not as a good, but as the lesser evil, and honored by reason of the inability of me to do injustice. For no man who is worthy to be called a man would ever submit to such an agreement if he were able to resist; he would be mad if he did.

But there is an unbounded pleasure to be had in the possession of a young, newly blossoming soul! It is like a flower, from which the best aroma evaporates when meeting the first ray of the sun; you must pluck it at that minute, breathing it in until you’re satisfied, and then throw it onto the road: perhaps someone will pick it up! I feel this insatiable greed, which swallows everything it meets on its way. I look at the suffering and joy of others only in their relation to me, as though it is food that supports the strength of my soul. I myself am not capable of going mad under the influence of passion. My ambition is stifled by circumstances, but it has manifested itself in another way, for ambition is nothing other than a thirst for power, and my best pleasure is to subject everyone around me to my will, to arouse feelings of love, devotion and fear of me—is this not the first sign and the greatest triumph of power? Being someone’s reason for suffering while not being in any position to claim the right—isn’t this the sweetest nourishment for our pride? And what is happiness? Sated pride. If I considered myself to be better, more powerful than everyone in the world, I would be happy. If everyone loved me, I would find endless sources of love within myself. Evil spawns evil. The first experience of torture gives an understanding of the pleasure in tormenting others. An evil idea cannot enter a person’s head without his wanting to bring it into reality: ideas are organic creations, someone once said. Their birth gives them form immediately, and this form is an action. The person in whom most ideas are born is the person who acts most. Hence a genius, riveted to his office desk, must die or lose his mind, just as a man with a powerful build who has a sedentary life and modest behavior will die from an apoplectic fit. Passions are nothing other than the first developments of an idea: they are a characteristic of the heart’s youth, and whoever thinks to worry about them his whole life long is a fool: many calm rivers begin with a noisy waterfall, but not one of them jumps and froths until the very sea. And this calm is often the sign of great, though hidden, strength. The fullness and depth of both feeling and thought will not tolerate violent upsurges. The soul, suffering and taking pleasure, takes strict account of everything and is always convinced that this is how things should be. It knows that without storms, the constant sultriness of the sun would wither it. It is infused with its own life—it fosters and punishes itself, like a child. And it is only in this higher state of self-knowledge that a person can estimate the value of divine justice.

It is a natural propensity to attribute misfortune to someone’s malignity. When prices rise, it is due to the profiteer; when wages fall, it is due to the capitalist. Why the capitalist is ineffective when wages rise, and the profiteer when prices fall, the man in the street does not inquire. Nor does he notice that wages and prices rise and fall together. If he is a capitalist, he wants wages to fall and prices to rise; if he is a wage earner, he wants the opposite. When a currency expert tries to explain that profiteers and trade unions and ordinary employers have very little to do with the matter, he irritates everybody, like the man who threw doubt on German atrocities. (In World War I) We do not like to be robbed of an enemy; we want someone to have when we suffer. It is so depressing to think taht we suffer because we are fools; yet taking mankind in mass, that is the truth. For this reason, no political party can acquire any driving force except through hatred; it must hold someone to obloquy. If so-and-so’s wickedness is the sole cause of our misery, let us punish so-and-so and we shall be happy. The supreme example of this kind of political thought was the Treaty of Versailles. Yet most people are only seeking some new scapegoat to replace the Germans.

HOW CAN A GOOD GOD SEND PEOPLE TO HELL? This question assumes that God sends people to hell against their will. But this is not the case. God desires everyone to be saved (see 2 Peter 3:9). Those who are not saved do not will to be saved. Jesus said, “O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing” (Matthew 23:37). As C. S. Lewis put it, “The door of hell is locked on the inside.” All who go there choose to do so. Lewis added: “There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says, in the end, ‘Thy will be done.’ All that are in hell, choose it.” Lewis believed “without that self-choice there could be no hell. No soul that seriously and constantly desires joy will ever miss it. Those who seek find. To those who knock it is opened.”5 Furthermore, heaven would be hell for those who are not fitted for it. For heaven is a place of constant praise and worship of God (Revelation 4–5). But for unbelievers who do not enjoy one hour of worship a week on earth, it would be hell to force them to do this forever in heaven! Hear Lewis again: “I would pay any price to be able to say truthfully ‘All will be saved.’ But my reason retorts, ‘Without their will, or with it?’ If I say ‘Without their will,’ I at once perceive a contradiction; how can the supreme voluntary act of self-surrender be involuntary? If I say ‘With their will,’ my reason replies ‘How if they will not give in?’”6 God is just and he must punish sin (Habakkuk 1:13; Revelation 20:11–15). But he is also love (1 John 4:16), and his love cannot force others to love him. Love cannot work coercively but only persuasively. Forced love is a contradiction in terms. Hence, God’s love demands that there be a hell where persons who do not wish to love him can experience the great divorce when God says to them, “Thy will be done!

Defining philosophy as “an activity, attempting by means of discussion and reasoning, to make life happy,” he believed that happiness is gained through the achievement of moral self-sufficiency (autarkeia) and freedom from disturbance (ataraxia). The main obstacles to the goal of tranquillity of mind are our unnecessary fears and desires, and the only way to eliminate these is to study natural science. The most serious disturbances of all are fear of death, including fear of punishment after death, and fear of the gods. Scientific inquiry removes fear of death by showing that the mind and spirit are material and mortal, so that they cannot live on after we die: as Epicurus neatly and logically puts it: “Death…is nothing to us: when we exist, death is not present; and when death is present, we do not exist. Consequently it does not concern either the living or the dead, since for the living it is non-existent and the dead no longer exist” (Letter to Menoeceus 125). As for fear of the gods, that disappears when scientific investigation proves that the world was formed by a fortuitous concourse of atoms, that the gods live outside the world and have no inclination or power to intervene in its affairs, and that irregular phenomena such as lightning, thunder, volcanic eruptions, and earthquakes have natural causes and are not manifestations of divine anger. Every Epicurean would have agreed with Katisha in the Mikado when she sings: But to him who’s scientific There’s nothing that’s terrific In the falling of a flight of thunderbolts! So the study of natural science is the necessary means whereby the ethical end is attained. And that is its only justification: Epicurus is not interested in scientific knowledge for its own sake, as is clear from his statement that “if we were not disturbed by our suspicions concerning celestial phenomena, and by our fear that death concerns us, and also by our failure to understand the limits of pains and desires, we should have no need of natural science” (Principal Doctrines 11). Lucretius’ attitude is precisely the same as his master’s: all the scientific information in his poem is presented with the aim of removing the disturbances, especially fear of death and fear of the gods, that prevent the attainment of tranquillity of mind. It is very important for the reader of On the Nature of Things to bear this in mind all the time, particularly since the content of the work is predominantly scientific and no systematic exposition of Epicurean ethics is provided.25 Epicurus despised philosophers who do not make it their business to improve people’s moral condition: “Vain is the word of a philosopher by whom no human suffering is cured. For just as medicine is of no use if it fails to banish the diseases of the body, so philosophy is of no use if it fails to banish the suffering of the mind” (Usener fr. 221). It is evident that he would have condemned the majority of modern philosophers and scientists.

Fire, fire! The branches crackle and the night wind of late autumn blows the flame of the bonfire back and forth. The compound is dark; I am alone at the bonfire, and I can bring it still some more carpenters' shavings. The compound here is a privileged one, so privileged that it is almost as if I were out in freedom -- this is an island of paradise; this is the Marfino "sharashka" -- a scientific institute staffed with prisoners -- in its most privileged period. No one is overseeing me, calling me to a cell, chasing me away from the bonfire, and even then it is chilly in the penetrating wind. But she -- who has already been standing in the wind for hours, her arms straight down, her head drooping, weeping, then growing numb and still. And then again she begs piteously "Citizen Chief! Please forgive me! I won't do it again." The wind carries her moan to me, just as if she were moaning next to my ear. The citizen chief at the gatehouse fires up his stove and does not answer. This was the gatehouse of the camp next door to us, from which workers came into our compound to lay water pipes and to repair the old ramshackle seminary building. Across from me, beyond the artfully intertwined, many-stranded barbed-wire barricade and two steps away from the gatehouse, beneath a bright lantern, stood the punished girl, head hanging, the wind tugging at her grey work skirt, her feet growing numb from the cold, a thin scarf over her head. It had been warm during the day, when they had been digging a ditch on our territory. And another girl, slipping down into a ravine, had crawled her way to the Vladykino Highway and escaped. The guard had bungled. And Moscow city buses ran right along the highway. When they caught on, it was too late to catch her. They raised the alarm. A mean, dark major arrived and shouted that if they failed to catch the girl, the entire camp would be deprived of visits and parcels for whole month, because of her escape. And the women brigadiers went into a rage, and they were all shouting, one of them in particular, who kept viciously rolling her eyes: "Oh, I hope they catch her, the bitch! I hope they take scissors and -- clip, clip, clip -- take off all her hair in front of the line-up!" But the girl who was now standing outside the gatehouse in the cold had sighed and said instead: "At least she can have a good time out in freedom for all of us!" The jailer had overheard what she said, and now she was being punished; everyone else had been taken off to the camp, but she had been set outside there to stand "at attention" in front of the gatehouse. This had been at 6 PM, and it was now 11 PM. She tried to shift from one foot to another, but the guard stuck out his head and shouted: "Stand at attention, whore, or else it will be worse for you!" And now she was not moving, only weeping: "Forgive me, Citizen Chief! Let me into the camp, I won't do it any more!" But even in the camp no one was about to say to her: "All right, idiot! Come on it!" The reason they were keeping her out there so long was that the next day was Sunday, and she would not be needed for work. Such a straw-blond, naive, uneducated slip of a girl! She had been imprisoned for some spool of thread. What a dangerous thought you expressed there, little sister! They want to teach you a lesson for the rest of your life! Fire, fire! We fought the war -- and we looked into the bonfires to see what kind of victory it would be. The wind wafted a glowing husk from the bonfire. To that flame and to you, girl, I promise: the whole wide world will read about you.

The contents of this letter threw Elizabeth into a flutter of spirits in which it was difficult to determine whether pleasure or pain bore the greatest share. The vague and unsettled suspicions which uncertainty had produced of what Mr. Darcy might have been doing to forward her sister's match which she had feared to encourage as an exertion of goodness too great to be probable and at the same time dreaded to be just from the pain of obligation were proved beyond their greatest extent to be true He had followed them purposely to town he had taken on himself all the trouble and mortification attendant on such a research in which supplication had been necessary to a woman whom he must abominate and despise and where he was reduced to meet frequently meet reason with persuade and finally bribe the man whom he always most wished to avoid and whose very name it was punishment to him to pronounce. He had done all this for a girl whom he could neither regard nor esteem. Her heart did whisper that he had done it for her. But it was a hope shortly checked by other considerations and she soon felt that even her vanity was insufficient when required to depend on his affection for her—for a woman who had already refused him—as able to overcome a sentiment so natural as abhorrence against relationship with Wickham. Brother-in-law of Wickham Every kind of pride must revolt from the connection. He had to be sure done much. She was ashamed to think how much. But he had given a reason for his interference which asked no extraordinary stretch of belief. It was reasonable that he should feel he had been wrong he had liberality and he had the means of exercising it and though she would not place herself as his principal inducement she could perhaps believe that remaining partiality for her might assist his endeavours in a cause where her peace of mind must be materially concerned. It was painful exceedingly painful to know that they were under obligations to a person who could never receive a return. They owed the restoration of Lydia her character every thing to him. Oh how heartily did she grieve over every ungracious sensation she had ever encouraged every saucy speech she had ever directed towards him. For herself she was humbled but she was proud of him. Proud that in a cause of compassion and honour he had been able to get the better of himself. She read over her aunt's commendation of him again and again. It was hardly enough but it pleased her. She was even sensible of some pleasure though mixed with regret on finding how steadfastly both she and her uncle had been persuaded that affection and confidence subsisted between Mr. Darcy and herself.

My years of struggling against inequality, abusive power, poverty, oppression, and injustice had finally revealed something to me about myself. Being close to suffering, death, executions, and cruel punishments didn't just illuminate the brokenness of others; in a moment of anguish and heartbreak, it also exposed my own brokenness. You can't effectively fight abusive power, poverty, inequality, illness, oppression, or injustice and not be broken by it. We are all broken by something. We have all hurt someone and have been hurt. We all share the condition of brokenness even if our brokenness is not equivalent. The ways in which I have been hurt - and have hurt others - are different from the ways Jimmy Dill suffered and caused suffering. But our shared brokenness connected us. Thomas Merton said: We are bodies of broken bones. I guess I'd always known but never fully considered that being broken is what makes us human. We all have our reasons. Sometimes we're fractured by the choices we make; sometimes we're shattered by things we would never have chosen. But our brokenness is also the source of our common humanity, the basis for our shared search for comfort, meaning, and healing. Our shared vulnerability and imperfection nurtures and sustains our capacity for compassion. We have a choice. We can embrace our humanness, which means embracing our broken natures and the compassion that remains our best hope for healing. Or we can deny our brokenness, forswear compassion, and, as a result, deny our own humanity. I thought of the guards strapping Jimmy Dill to the gurney that very hour. I thought of the people who would cheer his death and see it as some kind of victory. I realized they were broken people, too, even if they would never admit it. So many of us have become afraid and angry. We've become so fearful and vengeful that we've thrown away children, discarded the disabled, and sanctioned the imprisonment of the sick and the weak - not because they are a threat to public safety or beyond rehabilitation but because we think it makes us seem tough, less broken. I thought of the victims of violent crime and the survivors of murdered loved ones, and how we've pressured them to recycle their pain and anguish and give it back to the offenders we prosecute. I thought of the many ways we've legalized vengeful and cruel punishments, how we've allowed our victimization to justify the victimization of others. We've submitted to the harsh instinct to crush those among us whose brokenness is most visible. But simply punishing the broken - walking away from them or hiding them from sight - only ensures that they remain broken and we do, too. There is no wholeness outside of our reciprocal humanity. I frequently had difficult conversations with clients who were struggling and despairing over their situations - over the things they'd done, or had been done to them, that had led them to painful moments. Whenever things got really bad, and they were questioning the value of their lives, I would remind them that each of us is more than the worst thing we've ever done. I told them that if someone tells a lie, that person is not just a liar. If you take something that doesn't belong to you, you are not just a thief. Even if you kill someone, you're not just a killer. I told myself that evening what I had been telling my clients for years. I am more than broken. In fact, there is a strength, a power even, in understanding brokenness, because embracing our brokenness creates a need and desire for mercy, and perhaps a corresponding need to show mercy. When you experience mercy, you learn things that are hard to learn otherwise. You see things that you can't otherwise see; you hear things you can't otherwise hear. You begin to recognize the humanity that resides in each of us.

As ingenious as this explanation is, it seems to me to miss entirely the emotional significance of the text- its beautiful and beautifully economical evocation of certain difficult feelings that most ordinary people, at least, are all too familiar with: searing regret for the past we must abandon, tragic longing for what must be left behind. (...) Still, perhaps that's the pagan, the Hellenist in me talking. (Rabbi Friedman, by contrast, cannot bring himself even to contemplate that what the people of Sodom intend to do to the two male angels, as they crowd around Lot's house at the beginning of the narrative, is to rape them, and interpretation blandly accepted by Rashi, who blithely points out thta if the Sodomites hadn't wanted sexual pleasure from the angels, Lot wouldn't have suggested, as he rather startingly does, that the Sodomites take his two daughter as subsitutes. But then, Rashi was French.) It is this temperamental failure to understand Sodom in its own context, as an ancient metropolis of the Near East, as a site of sophisticated, even decadent delights and hyper-civilized beauties, that results in the commentator's inability to see the true meaning of the two crucial elements of this story: the angel's command to Lot's family not to turn and look back at the city they are fleeing, and the transformation of Lot's wife into a pillar of salt. For if you see Sodom as beautiful -which it will seem to be all the more so, no doubt, for having to be abandoned and lost forever, precisely the way in which, say, relatives who are dead are always somehow more beautiful and good than those who still live- then it seems clear that Lot and his family are commanded not to look back at it not as a punishment, but for a practical reason: because regret for what we have lost, for the pasts we have to abandon, often poisons any attempts to make a new life, which is what Lot and his family now must do, as Noah and his family once had to do, as indeed all those who survive awful annihilations must somehow do. This explanation, in turn, helps explain the form that the punishment of Lot's wife took- if indeed it was a punishment to begin with, which I personally do not believe it was, since to me it seems far more like a natural process, the inevitable outcome of her character. For those who are compelled by their natures always to be looking back at what has been, rather than forward into the future, the great danger is tears, the unstoppable weeping that the Greeks, if not the author of Genesis, knew was not only a pain but a narcotic pleasure, too: a mournful contemplation so flawless, so crystalline, that it can, in the end, immobilize you.

For the first time I understood the dogma of eternal pain -- appreciated "the glad tidings of great joy." For the first time my imagination grasped the height and depth of the Christian horror. Then I said: "It is a lie, and I hate your religion. If it is true, I hate your God." From that day I have had no fear, no doubt. For me, on that day, the flames of hell were quenched. From that day I have passionately hated every orthodox creed. That Sermon did some good. In the Old Testament, they said. God is the judge -- but in the New, Christ is the merciful. As a matter of fact, the New Testament is infinitely worse than the Old. In the Old there is no threat of eternal pain. Jehovah had no eternal prison -- no everlasting fire. His hatred ended at the grave. His revenge was satisfied when his enemy was dead. In the New Testament, death is not the end, but the beginning of punishment that has no end. In the New Testament the malice of God is infinite and the hunger of his revenge eternal. The orthodox God, when clothed in human flesh, told his disciples not to resist evil, to love their enemies, and when smitten on one cheek to turn the other, and yet we are told that this same God, with the same loving lips, uttered these heartless, these fiendish words; "Depart ye cursed into everlasting fire, prepared for the devil and his angels." These are the words of "eternal love." No human being has imagination enough to conceive of this infinite horror. All that the human race has suffered in war and want, in pestilence and famine, in fire and flood, -- all the pangs and pains of every disease and every death -- all this is as nothing compared with the agonies to be endured by one lost soul. This is the consolation of the Christian religion. This is the justice of God -- the mercy of Christ. This frightful dogma, this infinite lie, made me the implacable enemy of Christianity. The truth is that this belief in eternal pain has been the real persecutor. It founded the Inquisition, forged the chains, and furnished the fagots. It has darkened the lives of many millions. It made the cradle as terrible as the coffin. It enslaved nations and shed the blood of countless thousands. It sacrificed the wisest, the bravest and the best. It subverted the idea of justice, drove mercy from the heart, changed men to fiends and banished reason from the brain. Like a venomous serpent it crawls and coils and hisses in every orthodox creed. It makes man an eternal victim and God an eternal fiend. It is the one infinite horror. Every church in which it is taught is a public curse. Every preacher who teaches it is an enemy of mankind. Below this Christian dogma, savagery cannot go. It is the infinite of malice, hatred, and revenge. Nothing could add to the horror of hell, except the presence of its creator, God. While I have life, as long as I draw breath, I shall deny with all my strength, and hate with every drop of my blood, this infinite lie.

She shut her eyes against the realisation rising within her like a tidal wave. It would sweep away everything in its path once she admitted it. Consume her entirely. The thought was enough for her to straighten and wipe away her tears. 'I can't accept this.' 'It was made for you,' he smiled softly. She couldn't bear that smile, his kindness and joy, as she corrected. 'I will not accept it.' She placed the orb back in its box and handed it to him. 'Return it.' His eyes shuttered. 'It's a gift, not a fucking wedding ring.' She stiffened. 'No, I'll look to Eris for that.' He went still. 'Say that again.' She made her face cold, the only shield she had against him. 'Rhys says Eris wants me for his bride. He'll do anything we want in exchange for my hand.' The Siphons atop Cassian's hands flickered. 'You aren't considering saying yes.' She said nothing. Let him believe the worst. He snarled. 'I see. I get a little too close and you shove me away again. Back to where it's safe. Better to marry a viper like Eris than be with me.' 'I am not with you,' she snapped. 'I am fucking you.' 'The only thing fit for a bastard-born brute, right?' 'I didn't say that.' 'You don't need to. You've said it a thousand times before.' 'Then why did you bother to cut in at the ball?' 'Because I was fucking jealous!' he roared, wings splaying. 'You looked like a queen, and it was painfully obvious that you should be with a princeling like Eris and not a low-born nothing like me! Because I couldn't stand the sight of it, right down to my gods-damned bones! But go ahead, Nesta. Go ahead and fucking marry him and good fucking luck to you!' 'Eris is the brute,' she shot back. 'He is a brute and a piece of shit. And I would marry him because I am just like him!' The words echoed through the room. His pained face gutted her. 'I deserve Eris.' Her voice cracked. Cassian panted, his eyes still lit with fury- and now with shock. Nesta said hoarsely. 'You are good, Cassian. And you are brave, and brilliant, and kind. I could kill anyone who has ever made you feel less than that- less than what you are. And I know I'm a part of that group, and I hate it.' Her eyes burned, but she fought past it. 'You are everything I have never been, and will never be good enough for. Your friends know it, and I have carried it around with me all this time- that I do not deserve you. The fury slid from his face. Nesta didn't stop the tears that flowed, or the words that tumbled out. 'I didn't deserve you before the war, or afterward, and I certainly don't now.' She let out a low, broken laugh. 'Why do you think I shoved you away? Why do you think I wouldn't speak to you?' She put a hand on her aching chest. 'After my father died, after I failed in so many ways- denying myself of you...' She sobbed. 'It was my punishment. Don't you understand that?' She could barely see him through her tears. 'From the moment I met you, I wanted you more than reason From the moment I saw you in my house, you were all I could think about. And it terrified me. No one had ever held such power over me. And I am still terrified that if I let myself have you... it will be taken away. Someone will take it away, and if you're dead...' She buried her face in her hands. 'It doesn't matter,' she whispered. 'I do not deserve you, and I never, ever will.' Utter silence filled the room. Such silence that she wondered if he'd left, and lowered her hands to see if he was there. Cassian stood before her. Tears streaming down his beautiful, perfect face. She didn't balk from it, letting him see her like this: her most raw, most base self. He'd always seen all of her, anyway. He opened his mouth and tried to speak. Had to swallow and try again. Nesta saw all the words in his eyes, though. The same ones she knew lay in her own.