Regeneration War Quotes

War is an ugly thing, but not the ugliest of things: the decayed and degraded state of moral and patriotic feeling which thinks that nothing is worth a war, is much worse. When a people are used as mere human instruments for firing cannon or thrusting bayonets, in the service and for the selfish purposes of a master, such war degrades a people. A war to protect other human beings against tyrannical injustice; a war to give victory to their own ideas of right and good, and which is their own war, carried on for an honest purpose by their free choice, — is often the means of their regeneration. A man who has nothing which he is willing to fight for, nothing which he cares more about than he does about his personal safety, is a miserable creature who has no chance of being free, unless made and kept so by the exertions of better men than himself. As long as justice and injustice have not terminated their ever-renewing fight for ascendancy in the affairs of mankind, human beings must be willing, when need is, to do battle for the one against the other.

A society that devours its own young deserves no automatic or unquestioning allegiance.

You would not ask someone with a broken arm to swim the English Channel, so you cannot demand that the broken to live as if they were whole.

We have undoubtedly achieved Pakistan, and that too without bloody war, practically peacefully, by moral and intellectual force, and with the power of the pen, which is no less mighty than that of the sword and so our righteous cause has triumphed. Are we now going to besmear and tarnish this greatest achievement for which there is no parallel in the history of the world? Pakistan is now a fait accompli and it can never be undone, besides, it was the only just, honourable, and practical solution of the most complex constitutional problem of this great subcontinent. Let us now plan to build and reconstruct and regenerate our great nation...

Sometimes, in the trenches, you get the sense of something, ancient. One trench we held, it had skulls in the side, embedded, like mushrooms. It was actually easier to believe they were men from Marlborough's army, than to think they'd been alive a year ago. It was as if all the other wars had distilled themselves into this war, and that made it something you almost can't challenge. It's like a very deep voice, saying; 'Run along, little man, be glad you've survived

We are Craiglockhart's success stories. Look at us. We don't remember, we don't feel, we don't think - at least beyond the confines of what's needed to do the job. By any proper civilized standard (but what does that mean now?) we are objects of horror. But our nerves are completely steady. And we are still alive.

Doctor. The word for healer and wise man throughout the universe. We get that word from you, you know?’ River Song, A Good Man Goes to War

The sky darkened, the air grew colder, but he didn't mind. It didn't occur to him to move. This was the right place. This was where he had wanted to be.

The way I see it, when you put the uniform on, in effect you sign a contract. And you don't back out of a contract merely because you've changed your mind. You can still speak up for your principles, you can still argue against the ones you're being made to fight for, but in the end you do the job.

This reinforced Rivers’s view that it was prolonged strain, immobility and helplessness that did the damage, and not the sudden shocks or bizarre horrors that the patients themselves were inclined to point to as the explanation for their condition. That would help to account for the greater prevalence of anxiety neuroses and hysterical disorders in women in peacetime, since their relatively more confined lives gave them fewer opportunities of reacting to stress in active and constructive ways. Any explanation of war neurosis must account for the fact that this apparently intensely masculine life of war and danger and hardship produced in men the same disorders that women suffered from in peace.

Don’t forget, guys. Limb regeneration takes more energy. If you can find your own limbs on the ground, take them.” “Yessir!

Any explanation of war neurosis must account for the fact that this apparently intensely masculine life of war and danger and hardship produced in men the same disorders that women suffered from in peace. So

And the Great Adventure - the real life equivalent of all the adventure stories they'd devoured as boys - consisted of crouching in a dugout, waiting to be killed. The war that had promised so much in the way of 'manly' activity had actually delivered 'feminine' passivity, and on a scale that their mothers and sisters had hardly known. No wonder they broke down.

And as soon as you accepted that the man’s breakdown was a consequence of his war experience rather than his own innate weakness, then inevitably the war became the issue. And the therapy was a test, not only of the genuineness of the individual’s symptoms, but also of the validity of the demands the war was making on him. Rivers had survived partly by suppressing his awareness of this. But then along came Sassoon and made the justifiability of the war a matter for constant, open debate, and that suppression was no longer possible. At times it seemed to Rivers that all his other patients were the anvil and that Sassoon was the hammer. Inevitably there were times when he resented this. As a civilian, Rivers’s life had consisted of asking questions, and devising methods by which truthful answers could be obtained, but there are limits to how many fundamental questions you want to ask in a working day that starts before eight am and doesn’t end till midnight.

Stalinism in turn is not an abstraction of “dictatorship”, but an immense bureaucratic reaction against the proletarian dictatorship in a backward and isolated country. The October Revolution abolished privileges, waged war against social inequality, replaced the bureaucracy with self-government of the toilers, abolished secret diplomacy, strove to render all social relationship completely transparent. Stalinism reestablished the most offensive forms of privileges, imbued inequality with a provocative character, strangled mass self-activity under police absolutism, transformed administration into a monopoly of the Kremlin oligarchy and regenerated the fetishism of power in forms that absolute monarchy dared not dream of.

Once, at a writing conference, a white man asked me if destruction was necessary for art. His question was genuine. He leaned forward, his blue gaze twitching under his cap stitched gold with ’Nam Vet 4 Life, the oxygen tank connected to his nose hissing beside him. I regarded him the way I do every white veteran from that war, thinking he could be my grandfather, and I said no. “No, sir, destruction is not necessary for art.” I said that, not because I was certain, but because I thought my saying it would help me believe it. But why can’t the language for creativity be the language of regeneration? You killed that poem, we say. You’re a killer. You came in to that novel guns blazing. I am hammering this paragraph, I am banging them out, we say. I owned that workshop. I shut it down. I crushed them. We smashed the competition. I’m wrestling with the muse. The state, where people live, is a battleground state. The audience a target audience. “Good for you, man,” a man once said to me at a party, “you’re making a killing with poetry. You’re knockin’ ’em dead.

Many Christians struggle hard with this idea of repentance because they somehow expect that if they genuinely repent, sin will go away and temptation will stop. When that doesn’t happen, they fall into despair, questioning whether their faith in Jesus is real. It’s true that when God regenerates us, he gives us power to fight against and overcome sin (1 Cor. 10:13). But because we will continue to struggle with sin until we are glorified, we have to remember that genuine repentance is more a matter of the heart’s attitude toward sin that it is a mere change of behavior. Do we hate sin and war against it, or do we cherish it and defend it? (p. 81).

The hero is the man of self-achieved submission. But submission to what? That precisely is the riddle that today we have to ask ourselves and that it is everywhere the primary virtue and historic deed of the hero to have solved. Only birth can conquer death—the birth, not of the old thing again, but of something new. Within the soul, within the body social, there must be a continuous “recurrence of birth” a rebirth, to nullify the unremitting recurrences of death. For it is by means of our own victories, if we are not regenerated, that the work of Nemesis is wrought: doom breaks from the shell of our very virtue. Peace then is a snare; war is a snare; change is a snare; permanence a snare. When our day is come for the victory of death, death closes in; there is nothing we can do, except be crucified—and resurrected; dismembered totally, and then reborn. The first step, detachment or withdrawal, consists in a radical transfer of emphasis from the external to the internal world, macro- to microcosm, a retreat from the desperation's of the waste land to the peace of the everlasting realm that is within. But this realm, as we know from psychoanalysis, is precisely the infantile unconscious. It is the realm that we enter in sleep. We carry it within ourselves forever. All the ogres and secret helpers of our nursery are there, all the magic of childhood. And more important, all the life-potentialities that we never managed to bring to adult realization, those other portions of our self, are there; for such golden seeds do not die. If only a portion of that lost totality could be dredged up into the light of day, we should experience a marvelous expansion of our powers, a vivid renewal of life. We should tower in stature. Moreover, if we could dredge up something forgotten not only by ourselves but by our whole generation or our entire civilization, we should indeed become the boon-bringer, the culture hero of the day—a personage of not only local but world historical moment. In a word: the first work of the hero is to retreat from the world scene of secondary effects to those causal zones of the psyche where the difficulties really reside, and there to clarify the difficulties, eradicate them in his own case (i.e., give battle to the nursery demons of his local culture) and break through to the undistorted, direct experience and assimilation of what C. G. Jung has called “the archetypal images.” This is the process known to Hindu and Buddhist philosophy as viveka, “discrimination.

Karl Marx famously belittled religion as an “opiate for the masses,” a drug that the spread of worldwide socialism would one day make undesirable. Obama’s aside in San Francisco about “bitter” Americans clinging to belief in God out of economic frustration was nothing more than a restatement of Marx’s view of religion. Like Marx, Obama views traditional religion as a temporary opiate for the poor, confused, and jobless—a drug that will dissipate, he hopes, as the federal government assumes more God-like powers, and his new morality of abortion, subsidized contraception, and gay marriage gains adherents. “You go into some of these small towns in Pennsylvania, and like a lot of small towns in the Midwest, the jobs have been gone now for 25 years and nothing’s replaced them. And they fell through the Clinton administration, and the Bush administration, and each successive administration has said that somehow these communities are gonna regenerate and they have not,” Obama said, warming to his theme in San Francisco. “So it’s not surprising then that they get bitter, they cling to guns or religion or antipathy to people who aren’t like them or anti-immigrant sentiment or anti-trade sentiment as a way to explain their frustrations.

In leading his patients to understand that breakdown was nothing to be ashamed of, that horror and fear were inevitable responses to the trauma of war and were better acknowledged than suppressed, that feelings of tenderness for other men were natural and right, that tears were an acceptable and helpful part of grieving, he was setting himself against the whole tenor of their upbringing. They’d been trained to identify emotional repression as the essence of manliness.

Depletion of Vitamin D Sunscreens prevent the absorption of vitamin D. But all the compounds discussed above, whether in sunscreens or other products, also lower your liver’s ability to convert this critical vitamin to its active form. This prevents the regeneration of new cells in your protective intestinal wall barrier, allowing more lectins and LPSs through, along with other foreign bodies. Men with prostate cancer have very low levels of vitamin D. Despite the fact that my practice is in Southern California, I have found that almost 80 percent of my patients have low levels of vitamin D in their blood. In fact, anyone in my practice with leaky gut or autoimmune diseases has low levels. Lacking sufficient vitamin D, and in the face of repeated assaults on the walls of the intestine and the lack of ongoing repair to keep out lectins and LPSs, the body constantly senses that it is at war. It’s not surprising, then, that most of my overweight and obese patients are also very deficient in vitamin D.20 Such a deficiency also impedes the generation of new bone, setting the stage for the development of osteoporosis. My thin female patients with osteopenia and osteoporosis also have low levels of this critical vitamin when they first come to see me.

To understand and criticise intelligently so vast a work, one must not forget an instant the drift of things in the later sixties. Lee had surrendered, Lincoln was dead, and Johnson and Congress were at loggerheads; the Thirteenth Amendment was adopted, the Fourteenth pending, and the Fifteenth declared in force in 1870. Guerrilla raiding, the ever-present flickering after-flame of war, was spending its forces against the Negroes, and all the Southern land was awakening as from some wild dream to poverty and social revolution. In a time of perfect calm, amid willing neighbors and streaming wealth, the social uplifting of four million slaves to an assured and self-sustaining place in the body politic and economic would have been a herculean task; but when to the inherent difficulties of so delicate and nice a social operation were added the spite and hate of conflict, the hell of war; when suspicion and cruelty were rife, and gaunt Hunger wept beside Bereavement,—in such a case, the work of any instrument of social regeneration was in large part foredoomed to failure. The very name of the [Freedmen's] Bureau stood for a thing in the South which for two centuries and better men had refused even to argue,—that life amid free Negroes was simply unthinkable, the maddest of experiments.

the bourgeoisie wanted to insert something more than just the negative law of “this is not yours” between the worker and the production apparatus he had in his hands. A supplementary code was needed that complements this law and gets it to work: the worker himself had to be moralized. When he is told: “You are only your labor-power and I have paid the market price for it,”‡ and when so much wealth is put in his hands, it is necessary to inject into the relationship between the worker and what he is working on a whole series of obligations and constraints that overlay the law of wages, which is apparently the simple law of the market.§ The wage contract must be accompanied by a coercion that is like its validity clause: the working class must be “regenerated,” “moralized.” Thus the transfer of the penitentiary takes place with one social class applying it to another: it is in this class relationship between the bourgeoisie and the proletariat that the condensed and remodeled penitentiary system begins to function; it will be a political instrument of the control and maintenance of relations of production. Fourth, something more is needed for this supplementary code to function effectively and for the delinquent actually to appear as a social enemy: the actual separation of delinquents from non-delinquents within those lower strata practicing illegalism. The great continuous mass of economico-political illegalism, going from common law crime to political revolt, must be broken up and the purely delinquent must be placed on one side, and those free of delinquency, who may be called non-delinquent, on the other. Thus, the bourgeoisie has no great wish to suppress delinquency.18 The main objective of the penal system is breaking this continuum of lower-class illegalism and the organization of a world of delinquency. There are two instruments for this. On the one hand, an ideological instrument: the theory of the delinquent as social enemy. This is no longer someone who struggles against the law, who wishes to evade power, but someone who is at war with every member of society. And the suddenly monstrous face the criminal assumes at the end of the eighteenth century, in literature and in penal theorists, corresponds to this need to break lower-class illegalism

The negative perception of a changed city aligned with dispensational eschatology. A drastic change from above would be required to stop the flood of secularism and societal decay. With their embrace of dispensationalism, evangelicals shifted their focus radically from social amelioration to individual regeneration. Having diverted their attention from the construction of the millennial realm, evangelicals concentrated on the salvation of souls and, in so doing, neglected reform efforts.8 An individualistic soul-saving soteriology emerged from a dispensational theology. Theologically conservative Christians had shifted their priority from concern for both the individual and larger society to more exclusively a concern for the individual, and the first half of the twentieth century witnessed the formation of this shift. In The Great Reversal, David Moberg asserts that “there was a time when evangelicals had a balanced position that gave proper attention to both evangelism and social concern, but a great reversal in the [twentieth] century led to a lopsided emphasis upon evangelism and omission of most aspects of social involvement.”9 Marsden notes that “the ‘Great Reversal’ took place from about 1900 to about 1930, when all progressive social concern, whether political or private, became suspect among revivalist evangelicals and was relegated to a very minor role.”10 Fundamentalists developed a suspicion about social engagement and withdrew from social concerns spurred by their rejection of larger society. This rejection of secular culture arose from anxiety about the changes that occurred in the early part of the twentieth century when fundamentalists felt they were under siege from secular society. Marsden recognizes that “fundamentalism was the response of traditionalist evangelicals who declared war on these modernizing trends. In fundamentalist eyes the war had to be all-out and fought on several fronts. At stake was nothing less than the gospel of Jesus’ blood and righteousness.”11 The twentieth century witnessed fearful white Protestants yielding to the temptation to withdraw from the city and engaging in the exact opposite behavior demanded by Jeremiah 29:7 to “seek the peace and prosperity of the city to which I have carried you into exile.” There was an intentional abandonment of the city in favor of safety and comfort. Jerusalem was to be rebuilt in the suburbs.

He remembered the feel of No Man's Land, the vast, unimaginable space. By day, seen through a periscope, this immensity shrank to a small, pock-marked stretch of ground, snarled with wire. You never got used to the discrepancy. Part of its power to compel the imagination lay precisely in that. It was the difference between seeing a mouth ulcer and probing it with your tongue.

But it's not very likely, is it, that any movement towards greater tolerance would persist in wartime? After all, in war, you've got this enormous emphasis on love between men - comradeship - and everybody approves. But at the same time there's always this little niggle of anxiety. Is it right kind of love? Well, one of the ways you make sure it's the right kind is to make it crystal clear what the penalties for the other kind are.

I know people consider me a bad man!" he said. "Let them! I don't care about anyone except those I love; but those I love, I love so much that I'd give my life for them, and the rest I'd crush if they stood in my way. I have never yet met that heavenly purity and faithfulness that I seek in a woman. If I had ever found such a woman, I would have given my life for her. But these!…" He made a gesture of contempt. “And believe me, if I still value my life, it's only because I still hope to meet such a divine creature who will regenerate, purify, and elevate me. But you don't understand that.

After all, a New Orleans newspaper observed several years after the war, the transplantation from Africa to North America had “humanized” the Negro, regenerating him in body, mind, and morals. Rather than confess any misgivings about their slaveholding past, most masters at this moment viewed themselves as decent men, good Christians who had performed a useful, necessary, and benevolent task, fulfilling an obligation to an inferior people which more than compensated for the labor they had received in return.

Suicides were rare now. The war had cheered everybody up.

Suffering can yield an experience of humility, of vulnerability, of impressionability and dependence, and these can become resources, if we do not "resolve" them too quickly; they can move us beyond and against the vocation of the paranoid victim who regenerates infinitely the justifications for war. It is as much a matter of wrestling ethically with one's own murderous impulses, impulses that seek to quell an overwhelming fear, as it is a matter of apprehending the suffering of others and taking stock of the suffering one has inflicted.

He’d found himself wondering once or twice recently what possible meaning the restoration of mental health could have in relation to his work. Normally a cure implies that the patient will no longer engage in behaviour that is clearly self-destructive. But in present circumstances, recovery meant the resumption of activities that were not merely self-destructive but positively suicidal. But then in a war nobody is a free agent. He and Yealland were both locked in, every bit as much as their patients were.

regeneration of the entire social body.

Rivers thought how misleading it was to say that the war had ‘matured’ these young men. It wasn’t true of his patients, and it certainly wasn’t true of Burns, in whom a prematurely aged man and a fossilized schoolboy seemed to exist side by side. It did give him a curiously ageless quality, but ‘maturity’ was hardly the word.

chromosomes. Normal aging happens because the chromosomes don’t regenerate all the way to their ends during the DNA replication cycle. Telomeres protect the information in those chromosomes; telomerase is the enzyme that activates the telomeres to replicate and replace themselves as they fall off. You have extra-long telomeres protecting your chromosomes, which might have already been genetic, or it might have come with the porphyria mutation when you were infected. We think that infection locked onto your DNA and has super-promoted your telomerase. So even if your telomeres were inclined to fall off as they normally would – a process that would allow the chromosomes to alter and change – your rocket-fuel telomerase makes new telomeres so fast there’s no time for apoptosis.

the Prussian General Staff was a self-regenerating institution, not dependent upon the random appearance of great leaders, because — among many other things — it automatically produced outstanding leaders.

Now I must disclose to you the chief aim of our Order," he said, "and if this aim coincides with yours, you may enter our Brotherhood with profit. The first and chief object of our Order, the foundation on which it rests and which no human power can destroy, is the preservation and handing on to posterity of a certain important mystery… which has come down to us from the remotest ages, even from the first man—a mystery on which perhaps the fate of mankind depends. But since this mystery is of such a nature that nobody can know or use it unless he be prepared by long and diligent self-purification, not everyone can hope to attain it quickly. Hence we have a secondary aim, that of preparing our members as much as possible to reform their hearts, to purify and enlighten their minds, by means handed on to us by tradition from those who have striven to attain this mystery, and thereby to render them capable of receiving it. "By purifying and regenerating our members we try, thirdly, to improve the whole human race, offering it in our members an example of piety and virtue, and thereby try with all our might to combat the evil which sways the world. Think

There is a war in the Christian life between flesh and spirit. We still battle with the flesh, but the battle is not with our physical body. It may include that, but the battle between the flesh and the spirit is the battle between the old man, who is fallen and corrupt, and the regenerated person, who is now living by the Spirit of God. Paul

Chemotherapy was developed from the chemical weapons of World War I; radiation resembled the nuclear weapons of World War II. Folkman imagined cancer as a disease of regeneration, not degeneration—a condition caused by the body growing, unlike most other illnesses, which are caused by the body decaying or failing.

All sorts of people are for it. Numerous senators and representatives—of the Right and Left—have expressed their purpose to establish universal military training when the war ends. The great and glamorous industry is here—the industry of militarism. And when the war is ended the country is going to be asked if it seriously wishes to demobilize an industry that can employ so many men, create so much national income when the nation is faced with the probability of vast unemployment in industry. All the well-known arguments, used so long and so successfully in Europe … will be dusted off—America with her high purposes of world regeneration must have the power to back up her magnificent ideals; America cannot afford to grow soft, and the Army and Navy must be continued on a vast scale to toughen the moral and physical sinews of our youth; America dare not live in a world of gangsters and aggressors without keeping her full power mustered … and above and below and all around these sentiments will be the sinister allurement of the perpetuation of the great industry which can never know a depression because it will have but one customer—the American government to whose pocket there is no bottom.16

It is the most destructive agency in the world today. It kills more than the bloodiest wars. It is the fruitful parent of crime and idleness and poverty and disease. It spoils a man for this world, and damns him for the next. The Word of God has declared it: “Be not deceived: neither fornicators, nor idolaters, nor adulterers, . . . nor drunkards . . . shall inherit the Kingdom of God.” How can we overcome this enemy? Bitter experience proves that man is not powerful enough in his own strength. The only cure for the accursed appetite is regeneration—a new life—the power of the risen Christ within us. Let

Baptismal regeneration" and "infant baptism." These two errors have, according to the testimony of well-established history, caused the shedding of more Christian blood, as the centuries have gone by, than all other errors combined, or than possibly have all wars, not connected with persecution, if you will leave out the recent "World War." Over 50,000,000 Christians died martyr deaths, mainly because of their rejection of these two errors during the period of the "dark ages" alone -- about twelve or thirteen centuries.

What you're saying is, OK the war isn't being fought for the reasons we're told but it is being fought for a reason. It's not benefiting the people it's supposed to be benefiting but it is benefiting somebody. And I don't believe that, you see. I think things are actually much worse than you think because there isn't any kind of rational justification left. It's become a self-perpetuating system. Nobody benefits. Nobody's in control. Nobody knows how to stop.

privacy sacrificed without intimacy being gained.

When a Frenchwoman accosted Churchill to argue that Italy was only doing in Ethiopia what British imperialists had done for centuries, Churchill replied, “Ah, but you see, all that belongs to the un-regenerate past, is locked away in the limbo of the old, the wicked days. The world progresses.”70 Mussolini believed

Antidemocratic and xenophobic movements have flourished in America since the Native American party of 1845 and the Know-Nothing Party of the 1850s. In the crisis-ridden 1930s, as in other democracies, derivative fascist movements were conspicuous in the United States: the Protestant evangelist Gerald B. Winrod’s openly pro-Hitler Defenders of the Christian Faith with their Black Legion; William Dudley Pelley’s Silver Shirts (the initials “SS” were intentional); the veteran-based Khaki Shirts (whose leader, one Art J. Smith, vanished after a heckler was killed at one of his rallies); and a host of others. Movements with an exotic foreign look won few followers, however. George Lincoln Rockwell, flamboyant head of the American Nazi Party from 1959 until his assassination by a disgruntled follower in 1967, seemed even more “un-American” after the great anti-Nazi war. Much more dangerous are movements that employ authentically American themes in ways that resemble fascism functionally. The Klan revived in the 1920s, took on virulent anti-Semitism, and spread to cities and the Middle West. In the 1930s, Father Charles E. Coughlin gathered a radio audience estimated at forty million around an anticommunist, anti–Wall Street, pro–soft money, and—after 1938—anti-Semitic message broadcast from his church in the outskirts of Detroit. For a moment in early 1936 it looked as if his Union Party and its presidential candidate, North Dakota congressman William Lemke, might overwhelm Roosevelt. Today a “politics of resentment” rooted in authentic American piety and nativism sometimes leads to violence against some of the very same “internal enemies” once targeted by the Nazis, such as homosexuals and defenders of abortion rights. Of course the United States would have to suffer catastrophic setbacks and polarization for these fringe groups to find powerful allies and enter the mainstream. I half expected to see emerge after 1968 a movement of national reunification, regeneration, and purification directed against hirsute antiwar protesters, black radicals, and “degenerate” artists. I thought that some of the Vietnam veterans might form analogs to the Freikorps of 1919 Germany or the Italian Arditi, and attack the youths whose demonstrations on the steps of the Pentagon had “stabbed them in the back.” Fortunately I was wrong (so far). Since September 11, 2001, however, civil liberties have been curtailed to popular acclaim in a patriotic war upon terrorists. The language and symbols of an authentic American fascism would, of course, have little to do with the original European models. They would have to be as familiar and reassuring to loyal Americans as the language and symbols of the original fascisms were familiar and reassuring to many Italians and Germans, as Orwell suggested. Hitler and Mussolini, after all, had not tried to seem exotic to their fellow citizens. No swastikas in an American fascism, but Stars and Stripes (or Stars and Bars) and Christian crosses. No fascist salute, but mass recitations of the pledge of allegiance. These symbols contain no whiff of fascism in themselves, of course, but an American fascism would transform them into obligatory litmus tests for detecting the internal enemy. Around such reassuring language and symbols and in the event of some redoubtable setback to national prestige, Americans might support an enterprise of forcible national regeneration, unification, and purification. Its targets would be the First Amendment, separation of Church and State (creches on the lawns, prayers in schools), efforts to place controls on gun ownership, desecrations of the flag, unassimilated minorities, artistic license, dissident and unusual behavior of all sorts that could be labeled antinational or decadent.

Following fascism through five stages, in each of which it acts differently, raises an awkward question: Which is the real fascism? For some authors, usually those most concerned with fascism’s intellectual expressions, the early movements are “pure” fascism while the regimes are corruptions, deformed by the compromises necessary for achieving and wielding power. The regimes, however, for all their pragmatic choices and compromising alliances, had more impact than the movements because they possessed the power of war and death. A definition that does full justice to the phenomenon of fascism must apply to the later stages as effectively as it does to the earlier ones. Focusing on those later stages requires us to give as much attention to settings and to allies as to the fascists themselves. A usable definition of fascism must also, therefore, find a way to avoid treating fascism in isolation, cut off from its environment and its accomplices. Fascism in power is a compound, a powerful amalgam of different but marriageable conservative, national-socialist and radical Right ingredients, bonded together by common enemies and common passions for a regenerated, energized, and purified nation at whatever cost to free institutions and the rule of law. The precise proportions of the mixture are the result of processes: choices, alliances, compromises, rivalries. Fascism in action looks much more like a network of relationships than a fixed essence.

the law, property, and religion are murderers to whom we have sworn to take the most terrible revenge; they are enemies against whom we swore an inexorable war at any cost. Of these three disreputable enemies, religion must be the constant object of our deadly attacks. If we have destroyed religion, we will have the law and property at our disposal, and we can regenerate society by building Masonic religion, law, and property.

Eye of the Storm (Level 1) In the middle of the battlefield, the Paladin stands, seeking justice and offering judgment on all enemies. The winds of war will seek to draw both enemies and allies to you, their cruel flurries robbing enemies of their lives and bolstering the health and Mana of allies. Effect: Eye of the Storm is an area effect buff and taunt. Psychic winds taunt enemies, forcing a Mental Resistance check to avoid attacking user. Enemies also receive 5 points of damage per second while within the influence of the Skill, with damage decreasing from the epicenter of the Skill. Allies receive a 5% increase in Mana and Health regeneration, decrease in effectiveness from Skill center.

Writing in 1453 Portuguese royal chronicler Gomes Eanes de Zurara called upon the “Curse of Ham” story in Genesis to justify his countrymen’s enslavement of Africans, the race cursed “to be subject to all the other races of the world.” Slavery had been going on since the ancient civilizations, but Zurara’s explanation marked the first time that enslavement was seen as a matter of biological inheritance rather than a conditional state brought about by war or an economic transaction. The notion that servitude was passed down through blood became particularly expedient as the plantation societies in the New World required more and more labor. Not only could the workforce continually regenerate itself through reproduction, but a seemingly infinite supply of new slaves were available for purchase on the Dark Continent. While African states had long been selling war prisoners to their Muslim neighbors, the Europeans, armed with their quasi-religious, then quasi-scientific rationale, elevated the practice into an international institution.

These passages, and many more, show that though believers “have crucified the flesh with its passions and desires” (Gal. 5:24), their conflict with the flesh continues (Gal. 5:17). We are always in danger of being seduced by the desires of the flesh that bubble up from within. Like an undercover spy, sin lurks in the corridors of our hearts and minds, watching for any opportunity to betray us. “There remains in a regenerate man a smoldering cinder of evil, from which desires continually leap forth to allure and spur him to commit sin,” writes Calvin.23 This cinder can burst into flame at any time, in any place. That’s why we need vigilance. As Paul commands, “Do not let sin reign in your mortal body, that you should obey it in its lusts” (Rom. 6:12). Peter agrees: “Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul” (1 Peter 2:11).

Second, there is the concept of "creative destruction." Economist Joseph Schumpeter coined this phrase in his 1942 book, "Capitalism, Socialism, and Democracy," to describe a process by which dying ideas and materials fertilize new ones, endowing capitalism with a self-regenerating dynamism. As industries become obsolete and die the workers, assets, and ideas that once sustained them are freed to recombine in new forms to produce goods, services, and ideas that meet the evolving wants and needs of consumers. This process sustains an ever-expanding economic ecosystem. It's not the product of political whim. It's as organic as human evolution. Those who administer state capitalism fear creative destruction—for the same reason they fear all other forms of destruction: They can't control it. Creative destruction ensures that industries that produce things that no one wants will eventually collapse. That means lost jobs and lost wages, the kind of problem that can drive desperate people into the streets to challenge authority. In a state-capitalist society, lost jobs can be pinned directly on state officials. That's why the ultimate aim of Chinese foreign policy is to form commercial relationships abroad that can help fuel the creation of millions of jobs back home. That's why Indian officials forgive billions in debt held by farmers on the even of an election and raise salaries for huge numbers of government employees. That's why Prime Minister Putin travels to shuttered factories with television cameras in tow and orders them reopened. Of course, workers in a free-market system blame politicians for lost jobs and wages all the time. That's why candidates Barack Obama and Hillary Clinton tried to outpopulist one another in the hard-hit states of Pennsylvania and Ohio during the 2008 presidential campaign. But when the government owns the company that owns the factory, its responsibility for works is both more direct and more obvious. Political officials don't want responsibility for destruction, creative or otherwise. Inevitable economic volatility will eventually give state capitalism ample incentive to shed responsibilities that become too costly.