Revolt Quotes

Every act of rebellion expresses a nostalgia for innocence and an appeal to the essence of being.

Catching sight of himself in the long mirrors that ran along the walls, he stiffened in shock...His eyes were surrounded by black shadows, his shirt smeared with dried blood and filthy mud... "Admiring yourself?" The Inquisitor's voice cut through his reverie. "You won't look so pretty when the Clave gets through with you." "You do seem obsessed with my look...Could it be that you're attracted to me?" "Don't be revolting...You could be my son.

The masses never revolt of their own accord, and they never revolt merely because they are oppressed. Indeed, so long as they are not permitted to have standards of comparison, they never even become aware that they are oppressed.

When one is pretending, the entire body revolts.

Awake, arise or be for ever fall’n.

Every woman is a rebel, and usually in wild revolt against herself.

What do we want to be prefects for?” said George, looking revolted at the very idea. “It’d take all the fun out of life.

When we revolt it’s not for a particular culture. We revolt simply because, for many reasons, we can no longer breathe

It is in vain to say human beings ought to be satisfied with tranquillity: they must have action; and they will make it if they cannot find it. Millions are condemned to a stiller doom than mine, and millions are in silent revolt against their lot. Nobody knows how many rebellions besides political rebellions ferment in the masses of life which people earth. Women are supposed to be very calm generally: but women feel just as men feel; they need exercise for their faculties, and a field for their efforts, as much as their brothers do; they suffer from too rigid a restraint, to absolute a stagnation, precisely as men would suffer; and it is narrow-minded in their more privileged fellow-creatures to say that they ought to confine themselves to making puddings and knitting stockings, to playing on the piano and embroidering bags. It is thoughtless to condemn them, or laugh at them, if they seek to do more or learn more than custom has pronounced necessary for their sex.

The memory of oppressed people is one thing that cannot be taken away, and for such people, with such memories, revolt is always an inch below the surface.

Peas baffled me. I could not understand why grown-ups would take things that tasted so good raw, and then put them in tins, and make them revolting.

The world doesn't end in revolt and revolution...it ends in apathy.

You can sway a thousand men by appealing to their prejudices quicker than you can convince one man by logic.

Revolt is the right of the people

Art and revolt will die only with the last man.

I am interested in anything about revolt, disorder, chaos-especially activity that seems to have no meaning. It seems to me to be the road toward freedom... Rather than starting inside, I start outside and reach the mental through the physical.

My world falls apart, crumbles, “The centre cannot hold.” There is no integrating force, only the naked fear, the urge of self-preservation. I am afraid. I am not solid, but hollow. I feel behind my eyes a numb, paralysed cavern, a pit of hell, a mimicking nothingness. I never thought. I never wrote, I never suffered. I want to kill myself, to escape from responsibility, to crawl back abjectly into the womb. I do not know who I am, where I am going—and I am the one who has to decide the answers to these hideous questions. I long for a noble escape from freedom—I am weak, tired, in revolt from the strong constructive humanitarian faith which presupposes a healthy, active intellect and will. There is nowhere to go.

Regardless of the staggering dimensions of the world about us, the density of our ignorance, the risks of catastrophes to come, and our individual weakness within the immense collectivity, the fact remains that we are absolutely free today if we choose to will our existence in its finiteness, a finiteness which is open on the infinite. And in fact, any man who has known real loves, real revolts, real desires, and real will knows quite well that he has no need of any outside guarantee to be sure of his goals; their certitude comes from his own drive.

Lee Jordan was finding it difficult not to take sides. 'So — after that obvious and disgusting bit of cheating —' 'Jordan!' growled Professor McGonagall. 'I mean after that open and revolting foul —' 'Jordan, I'm warning you —' 'All right, all right. Flint nearly kills the Gryffindor Seeker, which could happen to anyone, I'm sure, so a penalty to Gryffindor, taken by Spinnet, who puts it away, no trouble, and we continue play, Gryffindor still in possession.

It seems to me I am trying to tell you a dream--making a vain attempt, because no relation of a dream can convey the dream-sensation, that commingling of absurdity, surprise, and bewilderment in a tremor of struggling revolt, that notion of being captured by the incredible which is of the very essence of dreams...No, it is impossible; it is impossible to convey the life-sensation of any given epoch of one's existence--that which makes its truth, its meaning--its subtle and penetrating essence. It is impossible. We live, as we dream-alone...

Comrades, there is no true social revolution without the liberation of women. May my eyes never see and my feet never take me to a society where half the people are held in silence. I hear the roar of women’s silence. I sense the rumble of their storm and feel the fury of their revolt.

There was no part of him that was not broken, that had not healed wrong, and there was no part of him that was not stronger for having been broken. No one knew who he was. No one knew where he came from. He'd become Kaz Brekker, cripple and confidence man, bastard of the Barrel. The gloves were his one concession to weakness. Since that night among the bodies and the swim from the Reaper's Barge, he had not been able to bear the feeling of skin against skin. It was excruciating to him, revolting. It was the only piece of his past that he could not forge into something dangerous.

then the voice in my head said WHETHER YOU LOVE WHAT YOU LOVE OR LIVE IN DIVIDED CEASELESS REVOLT AGAINST IT WHAT YOU LOVE IS YOUR FATE

It goes without saying that a civilization which leaves so large a number of its participants unsatisfied and drives them into revolt neither has nor deserves the prospect of a lasting existence.

There is something revolting about the way girls' minds so often jump to marriage long before they jump to love.

It often happens that the real tragedies of life occur in such an inartistic manner that they hurt us by their crude violence, their absolute incoherence, their absurd want of meaning, their entire lack of style. They affect us just as vulgarity affects us. They give us an impression of sheer brute force, and we revolt against that. Sometimes, however, a tragedy that possesses artistic elements of beauty crosses our lives. If these elements of beauty are real, the whole thing simply appeals to our sense of dramatic effect. Suddenly we find that we are no longer the actors, but the spectators of the play. Or rather we are both. We watch ourselves, and the mere wonder of the spectacle enthralls us.

The blood of the heroes is closer to God than the ink of the philosophers and the prayers of the faithful.

Some women get erased a little at a time, some all at once. Some reappear. Every woman who appears wrestles with the forces that would have her disappear. She struggles with the forces that would tell her story for her, or write her out of the story, the genealogy, the rights of man, the rule of law. The ability to tell your own story, in words or images, is already a victory, already a revolt.

If we don’t want to define ourselves by things as superficial as our appearances, we’re stuck with the revolting alternative of being judged by our actions.

Kyo: Of course, I'll beat YOU, too! Yuki: Don't you ever get tired of saying that? Kyo: Beating you is my vocation! It's my goal in life! Yuki: It's so unfair that I keep having to take abuse just because you can't meet your goals. Kyo: THAT CONDESCENDING ATTITUDE OF YOURS REALLY PISSES ME OFF! Yuki: And that revolting thought process of yours pisses me off.

Thus I draw from the absurd three consequences, which are my revolt, my freedom, and my passion. By the mere activity of consciousness I transform into a rule of life what was an invitation to death—and I refuse suicide.

A social movement that only moves people is merely a revolt. A movement that changes both people and institutions is a revolution.

Do you see the story? Do you see anything? It seems to me I am trying to tell you a dream--making a vain attempt, because no relation of a dream can convey the dream-sensation, that commingling of absurdity, surprise, and bewilderment in a tremor of struggling revolt, that notion of being captured by the incredible which is the very essence of dreams...

I clench my fingers. "She's right, huh? The morbid and revolting are such fascinating subjects.

Didn't people consider what could happen if armies of farm animals united in revolt?

That's the fairy tale. You meet, you fall in love, you kiss, and neither of you is revolted by it. You get married and have kids and live happily ever after.

Monday 29 January 1821 [Halifax] I love and only love the fairer sex and thus beloved by them in turn, my heart revolts from any love but theirs.

A woman simply is, but a man must become. Masculinity is risky and elusive. It is achieved by a revolt from woman, and it is confirmed only by other men.

But to tear down a factory or to revolt against a government or to avoid repair of a motorcycle because it is a system is to attack effects rather than causes; and as long as the attack is upon effects only, no change is possible. The true system, the real system, is our present construction of systematic thought itself, rationality itself, and if a factory is torn down but the rationality which produced it is left standing, then that rationality will simply produce another factory. If a revolution destroys a systematic government, but the systematic patterns of thought that produced that government are left intact, then those patterns will repeat themselves in the succeeding government. There’s so much talk about the system. And so little understanding.

Saint Petersburg in revolt gave us Vladimir Nabokov, Isaiah Berlin, and Ayn Rand. The first was a novelist, the second a philosopher. The third was neither but thought she was both.

Whenever and wherever men have engaged in the mindless slaughter of animals (including other men), they have often attempted to justify their acts by attributing the most vicious or revolting qualities to those they would destroy; and the less reason there is for the slaughter, the greater the campaign for vilification.

The ability to tell your own story, in words or images, is already a victory, already a revolt.

A man should swallow a toad every morning to be sure of not meeting with anything more revolting in the day ahead.

The means of defence against foreign danger have been always the instruments of tyranny at home. Among the Romans it was a standing maxim to excite a war, whenever a revolt was apprehended. Throughout all Europe, the armies kept up under the pretext of defending, have enslaved the people.

Likewise and during every day of an unillustrious life, time carries us. But a moment always comes when we have to carry it. We live on the future: “tomorrow,” “later on,” “when you have made your way,” “you will understand when you are old enough.” Such irrelevancies are wonderful, for, after all, it’s a matter of dying. Yet a day comes when a man notices or says that he is thirty. Thus he asserts his youth. But simultaneously he situates himself in relation to time. He takes his place in it. He admits that he stands at a certain point on a curve that he acknowledges having to travel to its end. He belongs to time, and by the horror that seizes him, he recognizes his worst enemy. Tomorrow, he was longing for tomorrow, whereas everything in him ought to reject it. That revolt of the flesh is the absurd.

Accepting the absurdity of everything around us is one step, a necessary experience: it should not become a dead end. It arouses a revolt that can become fruitful

You know, if we understand one question rightly, all questions are answered. But we don't know how to ask the right question. To ask the right question demands a great deal of intelligence and sensitivity. Here is a question, a fundamental question: is life a torture? It is, as it is; and man has lived in this torture centuries upon centuries, from ancient history to the present day, in agony, in despair, in sorrow; and he doesn't find a way out of it. Therefore he invents gods, churches, all the rituals, and all that nonsense, or he escapes in different ways. What we are trying to do, during all these discussions and talks here, is to see if we cannot radically bring about a transformation of the mind, not accept things as they are, nor revolt against them. Revolt doesn't answer a thing. You must understand it, go into it, examine it, give your heart and your mind, with everything that you have, to find out a way of living differently. That depends on you, and not on someone else, because in this there is no teacher, no pupil; there is no leader; there is no guru; there is no Master, no Saviour. You yourself are the teacher and the pupil; you are the Master; you are the guru; you are the leader; you are everything. And to understand is to transform what is. I think that will be enough, won't it?

But the new rebel is a skeptic, and will not entirely trust anything. He has no loyalty; therefore he can never be really a revolutionist. And the fact that he doubts everything really gets in his way when he wants to denounce anything. For all denunciation implies a moral doctrine of some kind; and the modern revolutionist doubts not only the institution he denounces, but the doctrine by which he denounces it. . . . As a politician, he will cry out that war is a waste of life, and then, as a philosopher, that all life is waste of time. A Russian pessimist will denounce a policeman for killing a peasant, and then prove by the highest philosophical principles that the peasant ought to have killed himself. . . . The man of this school goes first to a political meeting, where he complains that savages are treated as if they were beasts; then he takes his hat and umbrella and goes on to a scientific meeting, where he proves that they practically are beasts. In short, the modern revolutionist, being an infinite skeptic, is always engaged in undermining his own mines. In his book on politics he attacks men for trampling on morality; in his book on ethics he attacks morality for trampling on men. Therefore the modern man in revolt has become practically useless for all purposes of revolt. By rebelling against everything he has lost his right to rebel against anything.

Against his will, Magnus found a smile curving his lips as he rummaged around for his big blue coffee cup that said BETTER THAN GANDALF across the front in sparkly letters. He was besotted; he was officially revolted by himself.

Give me liberty or give me death." [From a speech given at Saint John's Church in Richmond, Virginia on March 23, 1775 to the Virginia House of Burgesses; as first published in print in 1817 in William Wirt's Life and Character of Patrick Henry.]

He saw in happiness the seeds of independence, and in independence the seeds of revolt.

Although the scythe isn't pre-eminent among the weapons of war, anyone who has been on the wrong end of, say, a peasants' revolt will know that in skilled hands it is fearsome.

If I'd known how wrong I was - if I'd had any idea of the awful night that lay ahead - I'd have run after him and never returned to that disgusting circus of blood, that revolting circus of death.

The situation is like this: they hired our parents to destroy this world, and now they'd like to put us to work rebuilding it, and -- to add insult to injury -- at a profit.

By deciding what is, and is not, allowed to be discussed in a review, by removing discussion of social context, and saying that only the words on the page count, Goodreads is ignoring fifty years of development of literary criticism, and is engaging in censorship.

With the world securely in order, Dain was able to devote the leisurely bath time to editing his mental dictionary. He removed his wife from the general category labeled "Females" and gave her a section of her own. He made a note that she didn't find him revolting, and proposed several explanations: (a) bad eyesight and faulty hearing, (b)a defect in a portion of her otherwise sound intellect, (c) an inherited Trent eccentricity, or (d) an act of God. Since the Almighty had not done him a single act of kindness in at least twenty-five years, Dain thought it was about bloody time, but he thanked his Heavenly Father all the same, and promised to be as good as he was capable of being.

I do not fight fascists because I will win. I fight fascists because they are fascists.

The fact is, that what de Sade was trying to bring to the surface of the conscious mind was precisely the thing that revolted that mind . . . From the very first he set before the consciousness things which it could not tolerate.

I imagine the feelings of two people meeting again after many years. In the past they spent some time together, and therefore they think they are linked by the same experience, the same recollections. The same recollections? That's where the misunderstanding starts: they don't have the same recollections; each of them retains two or three small scenes from the past, but each has his own; their recollections are not similar; they don't intersect; and even in terms of quantity they are not comparable: one person remembers the other more than he is remembered; first because memory capacity varies among individuals (an explanation that each of them would at least find acceptable), but also (and this is more painful to admit) because they don't hold the same importance for each other. When Irena saw Josef at the airport, she remembered every detail of their long-ago adventure; Josef remembered nothing. From the very first moment their encounter was based on an unjust and revolting inequality.

And the great owners, who must lose their land in an upheaval, the great owners with access to history, with eyes to read history and to know the great fact: when property accumulates in too few hands it is taken away. And that companion fact: when a majority of the people are hungry and cold they will take by force what they need. And the little screaming fact that sounds through all history: repression works only to strengthen and knit the repressed. The great owners ignored the three cries of history. The land fell into fewer hands, the number of the dispossessed increased, and every effort of the great owners was directed at repression. The money was spent for arms, for gas to protect the great holdings, and spies were sent to catch the murmuring of revolt so that it might be stamped out. The changing economy was ignored, plans for the change ignored; and only means to destroy revolt were considered, while the causes of revolt went on.

Oh where, oh where had Snow White gone? She'd found it easy, being pretty To hitch a ride into the city.

I lay and cried, and began to feel again, to admit I was human, vulnerable, sensitive. I began to remember how it had been before; how there was that germ of positive creativeness. Character is fate; and damn, I'd better work on my character. I had been withdrawing into a retreat of numbness: it is so much safer not to feel, not to let the world touch one. But my honest self revolted at this, hated me for doing this. Sick with conflict, destructive negative emotions, frozen into disintegration I was, refusing to articulate, to spew forth these emotions - they festered in me, growing big, distorted, like pus-bloated sores. Small problems, mentions of someone else's felicity, evidence of someone else's talents, frightened me, making me react hollowly, fighting jealousy, envy, hate. Feeling myself fall apart, decay, rot, and the laurels wither and fall away, and my past sins and omissions strike me with full punishment and import. All this, all this foul, gangrenous, sludge ate away at my insides. Silent, insidious.

But this I know; the writer who possesses the creative gift owns something of which he is not always master--something that at times strangely wills and works for itself. He may lay down rules and devise principles, and to rules and principles it will perhaps for years lie in subjection; and then, haply without any warning of revolt, there comes a time when it will no longer consent.

The phrase "It's absolutely the same with me, I..." seems to be an approving echo, a way of continuing the other's thought, but that is an illusion: in reality it is a brute revolt against a brutal violence, an effort to free our own ear from bondage and to occupy the enemy's ear by force. Because all of man's life among his kind is nothing other than a battle to seize the ear of others.

You have the most revolting Florence Nightingale complex,' said Mrs. Smiling. It is not that at all, and well you know it. On the whole, I dislike my fellow beings; I find them so difficult to understand. But I have a tidy mind and untidy lives irritate me. Also, they are uncivilized.

If I convince myself that this life has no other aspect than that of the absurd, if I feel that its whole equilibrium depends on that perpetual opposition between my conscious revolt and the darkness in which it struggles, if I admit that my freedom has no meaning except in relation to its limited fate, then I must say that what counts is not the best living but the most living.

I hate the indifferent. I believe that living means taking sides. Those who really live cannot help being a citizen and a partisan. Indifference and apathy are parasitism, perversion, not life. That is why I hate the indifferent. The indifference is the deadweight of history. The indifference operates with great power on history. The indifference operates passively, but it operates. It is fate, that which cannot be counted on. It twists programs and ruins the best-conceived plans. It is the raw material that ruins intelligence. That what happens, the evil that weighs upon all, happens because the human mass abdicates to their will; allows laws to be promulgated that only the revolt could nullify, and leaves men that only a mutiny will be able to overthrow to achieve the power. The mass ignores because it is careless and then it seems like it is the product of fate that runs over everything and everyone: the one who consents as well as the one who dissents; the one who knew as well as the one who didn’t know; the active as well as the indifferent. Some whimper piously, others curse obscenely, but nobody, or very few ask themselves: If I had tried to impose my will, would this have happened? I also hate the indifferent because of that: because their whimpering of eternally innocent ones annoys me. I make each one liable: how they have tackled with the task that life has given and gives them every day, what have they done, and especially, what they have not done. And I feel I have the right to be inexorable and not squander my compassion, of not sharing my tears with them. I am a partisan, I am alive, I feel the pulse of the activity of the future city that those on my side are building is alive in their conscience. And in it, the social chain does not rest on a few; nothing of what happens in it is a matter of luck, nor the product of fate, but the intelligent work of the citizens. Nobody in it is looking from the window of the sacrifice and the drain of a few. Alive, I am a partisan. That is why I hate the ones that don’t take sides, I hate the indifferent.

I have found that people who can successfully resist temptation invariably lead depressingly stunted lives.

Life is but a carousel of four seasons. Unpredictable for the most part. Happy. Unhappy. Content. Searching. Mess up the order, and they still rebound at one point or another. I’ve learned that revolution can be inward or outward. A move across the country to gain perspective. A change of heart and mind to gain sanity. But the point is to revolt when the season changes. If only to quench your thirst, revolt.

Poor Cindy's heart was torn to shreds. My Prince! She thought. He chops off heads! How could I marry anyone Who does that sort of thing for fun? The Prince cried, "Who's this dirty slut? Off with her nut! Off with her nut!

They want us to be afraid. They want us to be afraid of leaving our homes. They want us to barricade our doors and hide our children. Their aim is to make us fear life itself! They want us to hate. They want us to hate 'the other'. They want us to practice aggression and perfect antagonism. Their aim is to divide us all! They want us to be inhuman. They want us to throw out our kindness. They want us to bury our love and burn our hope. Their aim is to take all our light! They think their bricked walls will separate us. They think their damned bombs will defeat us. They are so ignorant they don’t understand that my soul and your soul are old friends. They are so ignorant they don’t understand that when they cut you I bleed. They are so ignorant they don’t understand that we will never be afraid, we will never hate and we will never be silent for life is ours!

To want nothing. Just to wait, until there is nothing left to wait for. Just to wander, and to sleep. To let yourself be carried along by the crowds, and the streets. To follow the gutters, the fences, the water’s edge. To walk the length of the embankments, to hug the walls. To waste your time. To have no projects, to feel no impatience. To be without desire, or resentment, or revolt.

When people dis fantasy—mainstream readers and SF readers alike—they are almost always talking about one sub-genre of fantastic literature. They are talking about Tolkien, and Tolkien's innumerable heirs. Call it 'epic', or 'high', or 'genre' fantasy, this is what fantasy has come to mean. Which is misleading as well as unfortunate. Tolkien is the wen on the arse of fantasy literature. His oeuvre is massive and contagious—you can't ignore it, so don't even try. The best you can do is consciously try to lance the boil. And there's a lot to dislike—his cod-Wagnerian pomposity, his boys-own-adventure glorying in war, his small-minded and reactionary love for hierarchical status-quos, his belief in absolute morality that blurs moral and political complexity. Tolkien's clichés—elves 'n' dwarfs 'n' magic rings—have spread like viruses. He wrote that the function of fantasy was 'consolation', thereby making it an article of policy that a fantasy writer should mollycoddle the reader. That is a revolting idea, and one, thankfully, that plenty of fantasists have ignored. From the Surrealists through the pulps—via Mervyn Peake and Mikhael Bulgakov and Stefan Grabiński and Bruno Schulz and Michael Moorcock and M. John Harrison and I could go on—the best writers have used the fantastic aesthetic precisely to challenge, to alienate, to subvert and undermine expectations. Of course I'm not saying that any fan of Tolkien is no friend of mine—that would cut my social circle considerably. Nor would I claim that it's impossible to write a good fantasy book with elves and dwarfs in it—Michael Swanwick's superb Iron Dragon's Daughter gives the lie to that. But given that the pleasure of fantasy is supposed to be in its limitless creativity, why not try to come up with some different themes, as well as unconventional monsters? Why not use fantasy to challenge social and aesthetic lies? Thankfully, the alternative tradition of fantasy has never died. And it's getting stronger. Chris Wooding, Michael Swanwick, Mary Gentle, Paul di Filippo, Jeff VanderMeer, and many others, are all producing works based on fantasy's radicalism. Where traditional fantasy has been rural and bucolic, this is often urban, and frequently brutal. Characters are more than cardboard cutouts, and they're not defined by race or sex. Things are gritty and tricky, just as in real life. This is fantasy not as comfort-food, but as challenge. The critic Gabe Chouinard has said that we're entering a new period, a renaissance in the creative radicalism of fantasy that hasn't been seen since the New Wave of the sixties and seventies, and in echo of which he has christened the Next Wave. I don't know if he's right, but I'm excited. This is a radical literature. It's the literature we most deserve.

Our freedoms are vanishing. If you do not get active to take a stand now against all that is wrong while we still can, then maybe one of your children may elect to do so in the future, when it will be far more riskier — and much, much harder.

Disgust relies on moral obtuseness. It is possible to view another human being as a slimy slug or a piece of revolting trash only if one has never made a serious good-faith attempt to see the world through that person’s eyes or to experience that person’s feelings. Disgust imputes to the other a subhuman nature. How, by contrast, do we ever become able to see one another as human? Only through the exercise of imagination.

We have been expropriated from our own language by television, from our songs by reality TV contests, from our flesh by mass pornography, from our city by the police and from our friends by wage-labor.

I acquired expensive habits and affected manners. I got a third-class degree and a first-class illusion: that I was a poet. But nothing could have been less poetic that my seeing-through-all boredom with life in general and with making a living in particular. I was too green to know that all cynicism masks a failure to cope-- an impotence, in short; and that to despise all effort is the greatest effort of all. But I did absorb a small dose of one permanently useful thing, Oxford's greatest gift to civilized life: Socratic honesty. It showed me, very intermittently, that it is not enough to revolt against one's past. One day I was outrageously bitter among some friends about the Army; back in my own rooms later it suddenly struck me that just because I said with impunity things that would have apoplexed my dead father, I was still no less under his influence. The truth was I was not a cynic by nature, only by revolt. I had got away from what I hated, but I hadn't found where I loved, and so I pretended that there was nowhere to love. Handsomely equipped to fail, I went out into the world.

The little pig began to pray But Wolfie blew his house away. He shouted, "Bacon, Pork, and Ham! Oh what a lucky wolf I am!" And though he ate the pig quite fast, He carefully kept the tail till last.

To be surprised, to wonder, is to begin to understand. This is the sport, the luxury, special to the intellectual man. The gesture characteristic of his tribe consists in looking at the world with eyes wide open in wonder. Everything in the world is strange and marvelous to well-open eyes.

This plea comes from the bottom of my heart. Every friend of freedom, and I know you are one, must be as revolted as I am by the prospect of turning the United States into an armed camp, by the vision of jails filled with casual drug users and of an army of enforcers empowered to invade the liberty of citizens on slight evidence. A country in which shooting down unidentified planes "on suspicion" can be seriously considered as a drug-war tactic is not the kind of United States that either you or I want to hand on to future generations.

Art altogether is nothing but a survival skill, we should never lose sight of this fact, it is, time and again, just an attempt -- an attempt that seems touching even to our intellect -- to cope with this world and its revolting aspects, which, as we know, is invariably possible only by resorting to lies and falsehoods, to hyprocrisy and self-deception, Reger said. These pictures are full of lies and falsehoods and full of hypocrisy and self-deception, there is nothing else in them if we disregard their often inspired artistry. All these pictures, moreover, are an expression of man's absolute helplessness in coping with himself and with what surrounds him all his life. That is what all these pictures express, this helplessness which, on the one hand, embarasses the intellect and, on the other hand, bewilders the same intellect and moves it to tears, Reger said.

But the secret of intellectual excellence is the spirit of criticism ; it is intellectual independence. And this leads to difficulties which must prove insurmountable for any kind of authoritarianism. The authoritarian will in general select those who obey, who believe, who respond to his influence. But in doing so, he is bound to select mediocrities. For he excludes those who revolt, who doubt, who dare to resist his influence. Never can an authority admit that the intellectually courageous, i.e. those who dare to defy his authority, may be the most valuable type. Of course, the authorities will always remain convinced of their ability to detect initiative. But what they mean by this is only a quick grasp of their intentions, and they will remain for ever incapable of seeing the difference.

At your next book club meeting, picture me sitting quietly in the corner, taking notes on your preferences. Imagine the next day you get an email from me trying to sell you a new grill — or a book — or accessories for your Glock. That's the Amazon/Goodreads deal. It's appalling. But everywhere in the press, you'll read about the genius of Amazon." (Michael Herrmann and the booksellers of Gibson's)

You are not an ugly person all the time; you are not an ugly person ordinarily; you are not an ugly person day to day. From day to day, you are a nice person. From day to day, all the people who are supposed to love you on the whole do. From day to day, as you walk down a busy street in the large and modern and prosperous city in which you work and lie, dismayed and puzzled at how alone you can feel in this crowd, how awful it is to go unnoticed, how awful it is to go unloved, even as you are surrounded by more people than you could possibly get to know in a lifetime that lasted for millennia and then out of the corner of your eye you see someone looking at you and absolute pleasure is written all over the person's face, and then you realize that you are not as revolting a presence as you think you are. And so, ordinarily, you are a nice person, an attractive person, a person capable of drawing to yourself the affection of other people, a person at home in your own skin: a person at home in your own house, with its nice backyard, at home on your street, your church, in community activities, your job, at home with your family, your relatives, your friends - you are a whole person.

Rome tolerated every abominable practice, embraced every foul idea in the name of freedom and the rights of the common man. Citizens no longer carried on deviant behavior in private, but pridefully displayed it in public. It was those with moral values who could no longer freely walk in a public park without having to witness a revolting display. What happened to the public censors who protected the majority of citizenry from moral decadence? Did freedom have to mean abolishing common decency? Did freedom mean anyone could do anything they wanted anytime they wanted, without consequences?

Being and stability are regarded by our contemporaries as akin to death; they cannot live unless they act, fret, or distract themselves with this or that. Their spirit (provided we can still talk about a spirit in their case) feeds only on sensations and on dynamism, thus becoming the vehicle for the incarnation of darker forces.

That a good man may have his back to the wall is no more than we knew already, but that God could have His back to the wall is a boast for all insurgents forever. Christianity is the only religion on earth that has felt that omnipotence made God incomplete. Christianity alone felt that God, to be wholly God, must have been a rebel as well as a king. Alone of all creeds, Christianity has added courage to the virtues of the Creator. For the only courage worth calling courage must necessarily mean that the soul passes a breaking point -- and does not break. In this indeed I approach a matter more dark and awful than it is easy to discuss; and I apologize in advance if any of my phrases fall wrong or seem irreverent touching a matter which the greatest saints and thinkers have justly feared to approach. But in the terrific tale of the Passion there is a distinct emotional suggestion that the author of all things (in some unthinkable way) went not only through agony, but through doubt. It is written, "Thou shalt not tempt the Lord thy God." No; but the Lord thy God may tempt Himself; and it seems as if this was what happened in Gethsemane. In a garden Satan tempted man: and in a garden God tempted God. He passed in some superhuman manner through our human horror of pessimism. When the world shook and the sun was wiped out of heaven, it was not at the crucifixion, but at the cry from the cross: the cry which confessed that God was forsaken of God. And now let the revolutionists choose a creed from all the creeds and a god from all the gods of the world, carefully weighing all the gods of inevitable recurrence and of unalterable power. They will not find another god who has himself been in revolt. Nay (the matter grows too difficult for human speech), but let the atheists themselves choose a god. They will find only one divinity who ever uttered their isolation; only one religion in which God seemed for an instant to be an atheist.

I nodded toward Cade’s wrist. “I’m sorry.” “It’s fun. I get a man bracelet.” I smiled. “I don’t think you get to keep it. She’s just using you as her model.” “Her model?” “It’s a fact, not a compliment.” “Because if you gave me a compliment you might have a stroke.” I laughed. “Probably not a stroke, but my brain would definitely revolt in some way.” He didn’t laugh along with me, just looked at the cording on his wrist. “Oh, stop, you don’t need me to tell you that you’re hot to know that it’s true.” “Are you okay? Did that hurt your head?” Cade asked. I kicked his foot with mine and he laughed. “So you think I’m hot?” Cade’s eyes sparkled. “Doesn’t every girl?” It surprised me when his cheeks turned a light shade of pink. I wasn’t sure why that embarrassed him in any way. I was positive he already knew it. He ran one hand through his hair. Then he said, almost too quiet for me to hear, “You’re not every girl.

The Party denied the free will of the individual - and at the same time it exacted his willing self-sacrifice. It denied his capacity to choose between two alternatives - and at the same time it demanded that he should constantly choose the right one. It denied his power to distinguish good and evil - and at the same time spoke pathetically of guilt and treachery. The individual stood under the sign of economic fatality, a wheel in a clockwork which had been wound up for all eternity and could not be stopped or influenced - and the Party demanded that the wheel should revolt against the clockwork and change its course. There was somewhere an error in the calculation; the equation did not work out.

All authority is quite degrading. It degrades those who exercise it, and degrades those over whom it is exercised. When it is violently, grossly, and cruelly used, it produces a good effect by creating, or at any rate bringing out, the spirit of revolt and individualism that is to kill it. When it is used with a certain amount of kindness, and accompanied by prizes and rewards, it is dreadfully demoralising. People, in that case, are less conscious of the horrible pressure that is being put on them, and so go through their lives in a sort of coarse comfort, like petted animals, without ever realising that they are probably thinking other people's thoughts, living by other people's standards, wearing practically what one may call other people's second-hand clothes, and never being themselves for a single moment.

When you stop to examine the way in which our words are formed and uttered, our sentences are hard-put to it to survive the disaster of their slobbery origins. The mechanical effort of conversation is nastier and more complicated than defecation. That corolla of bloated flesh, the mouth, which screws itself up to whistle, which sucks in breath, contorts itself, discharges all manner of viscous sounds across a fetid barrier of decaying teeth—how revolting! Yet that is what we are adjured to sublimate into an ideal. It's not easy. Since we are nothing but packages of tepid, half-rotted viscera, we shall always have trouble with sentiment. Being in love is nothing, its sticking together that's difficult. Feces on the other hand make no attempt to endure or grow. On this score we are far more unfortunate than shit; our frenzy to persist in ourpresent state—that's the unconscionable torture. Unquestionably we worship nothing more divine than our smell. All our misery comes from wanting at all costs to go on being Tom, Dick, or Harry, year in year out. This body of ours, this disguise put on by common jumping molecules, is in constant revolt against the abominable farce of having to endure. Our molecules, the dears, want to get lost in the universe as fast as they can! It makes them miserable to be nothing but 'us,' the jerks of infinity. We'd burst if we had the courage, day after day we come very close to it. The atomic torture we love so is locked up inside us by our pride.

I had motives for not wanting the world to have a meaning; and consequently assumed that it had none, and was able without any difficulty to find satisfying reasons for this assumption. The philosopher who finds no meaning in the world is not concerned exclusively with a problem in pure metaphysics. He is also concerned to prove that there is no valid reason why he personally should not do as he wants to do. For myself, as no doubt for most of my friends, the philosophy of meaninglessness was essentially an instrument of liberation from a certain system of morality. We objected to the morality because it interfered with our sexual freedom. The supporters of this system claimed that it embodied the meaning - the Christian meaning, they insisted - of the world. There was one admirably simple method of confuting these people and justifying ourselves in our erotic revolt: we would deny that the world had any meaning whatever.

For there is no doubt that the most radical division that it is possible to make of humanity is that which splits it into two classes of creatures: those who make great demands on themselves, piling up difficulties and duties; and those who demand nothing special of themselves, but for whom to live is to be every moment what they already are, without imposing on themselves any effort towards perfection; mere buoys that float on the waves.

The Internet is transient. Information can be removed with a couple of mouse-clicks; it is an Orwellian dream. We have been advised, by people who claim to know about these things, that there is no point in protesting against a social network. Whoever owns the network will run it as they see fit, normally to maximize their profit margin. Members who dispute the rules will simply be thrown out. The Terms of Use are written so as not to allow them any recourse.

The youngest Merriville, bursting into the room some time later, found them seated side by side on the sofa. 'Buddle said I wasn't to disturb you, but I knew that was fudge,' he said scornfully. 'Cousin Alverstoke, there is someting I particularly wanted to ask you!' He broke off, perceiving suddenly, and with disfavour, that his Cousin Alverstoke had an arm round Frederica. Revolted by such a betrayal of unmanliness, he bent a disapproving look upon his idol and demanded: 'Why are you cuddling Frederica, sir?' 'Because we are going to be married,' replied his lordship calmly. 'It's obligatory, you know. One is expected to -er - cuddle the lady one is going to marry.' 'Oh!' said Felix. 'Well, I won't ask anyone to marry me , if that's what you have to do! I just say I never thought that you sir would have-' Again he broke off, as a thought struck him. 'Will that make her a - a She-Marquis? Oh, Jessamy, did you hear that? Frederica is going to be a She-Marquis!' 'What you mean is a Marchioness, you ignorant little ape!' replied his austere brother.

Despite the madness of war, we lived for a world that would be different. For a better world to come when all this is over. And perhaps even our being here is a step towards that world. Do you really think that, without the hope that such a world is possible, that the rights of man will be restored again, we could stand the concentration camp even for one day? It is that very hope that makes people go without a murmur to the gas chambers, keeps them from risking a revolt, paralyses them into numb inactivity. It is hope that breaks down family ties, makes mothers renounce their children, or wives sell their bodies for bread, or husbands kill. It is hope that compels man to hold on to one more day of life, because that day may be the day of liberation. Ah, and not even the hope for a different, better world, but simply for life, a life of peace and rest. Never before in the history of mankind has hope been stronger than man, but never also has it done so much harm as it has in the war, in this concentration camp. We were never taught how to give up hope, and this is why today we perish in gas chambers.

Anger is an assertion of rights and worth. It is communication, equality, and knowledge. It is intimacy, acceptance, fearlessness, embodiment, revolt, and reconciliation. Anger is memory and rage. It is rational thought and irrational pain. Anger is freedom, independence, expansiveness, and entitlement. It is justice, passion, clarity, and motivation. Anger is instrumental, thoughtful, complicated, and resolved. In anger, whether you like it or not, there is truth. Anger is the demand of accountability, It is evaluation, judgment, and refutation. It is reflective, visionary, and participatory. It's a speech act, a social statement, an intention, and a purpose. It's a risk and a threat. A confirmation and a wish. It is both powerlessness and power, palliative and a provocation. In anger, you will find both ferocity and comfort, vulnerability and hurt. Anger is the expression of hope. How much anger is too much? Certainly not the anger that, for many of us, is a remembering of a self we learned to hide and quiet. It is willful and disobedient. It is survival, liberation, creativity, urgency, and vibrancy. It is a statement of need. An insistence of acknowledgment. Anger is a boundary. Anger is boundless. An opportunity for contemplation and self-awareness. It is commitment. Empathy. Self-love. Social responsibility. If it is poison, it is also the antidote. The anger we have as women is an act of radical imagination. Angry women burn brighter than the sun. In the coming years, we will hear, again, that anger is a destructive force, to be controlled. Watch carefully, because not everyone is asked to do this in equal measure. Women, especially, will be told to set our anger aside in favor of a kinder, gentler approach to change. This is a false juxtaposition. Reenvisioned, anger can be the most feminine of virtues: compassionate, fierce, wise, and powerful. The women I admire most—those who have looked to themselves and the limitations and adversities that come with our bodies and the expectations that come with them—have all found ways to transform their anger into meaningful change. In them, anger has moved from debilitation to liberation. Your anger is a gift you give to yourself and the world that is yours. In anger, I have lived more fully, freely, intensely, sensitively, and politically. If ever there was a time not to silence yourself, to channel your anger into healthy places and choices, this is it.

I know your race. It is made up of sheep. It is governed by minorities, seldom or never by majorities. It suppresses its feelings and its beliefs and follows the handful that makes the most noise. Sometimes the noisy handful is right, sometimes wrong; but no matter, the crowd follows it. The vast majority of the race, whether savage or civilized, are secretly kind-hearted and shrink from inflicting pain, but in the presence of the aggressive and pitiless minority they don't dare to assert themselves. Think of it! One kind-hearted creature spies upon another, and sees to it that he loyally helps in iniquities which revolt both of them. Speaking as an expert, I know that ninety- nine out of a hundred of your race were strongly against the killing of witches when that foolishness was first agitated by a handful of pious lunatics in the long ago. And I know that even to-day, after ages of transmitted prejudice and silly teaching, only one person in twenty puts any real heart into the harrying of a witch. And yet apparently everybody hates witches and wants them killed. Some day a handful will rise up on the other side and make the most noise--perhaps even a single daring man with a big voice and a determined front will do it--and in a week all the sheep will wheel and follow him, and witch-hunting will come to a sudden end. Monarchies, aristocracies, and religions are all based upon that large defect in your race--the individual's distrust of his neighbor, and his desire, for safety's or comfort's sake, to stand well in his neighbor's eye. These institutions will always remain, and always flourish, and always oppress you, affront you, and degrade you, because you will always be and remain slaves of minorities. There was never a country where the majority of the people were in their secret hearts loyal to any of these institutions.

Long before it was known to me as a place where my ancestry was even remotely involved, the idea of a state for Jews (or a Jewish state; not quite the same thing, as I failed at first to see) had been 'sold' to me as an essentially secular and democratic one. The idea was a haven for the persecuted and the survivors, a democracy in a region where the idea was poorly understood, and a place where—as Philip Roth had put it in a one-handed novel that I read when I was about nineteen—even the traffic cops and soldiers were Jews. This, like the other emphases of that novel, I could grasp. Indeed, my first visit was sponsored by a group in London called the Friends of Israel. They offered to pay my expenses, that is, if on my return I would come and speak to one of their meetings. I still haven't submitted that expenses claim. The misgivings I had were of two types, both of them ineradicable. The first and the simplest was the encounter with everyday injustice: by all means the traffic cops were Jews but so, it turned out, were the colonists and ethnic cleansers and even the torturers. It was Jewish leftist friends who insisted that I go and see towns and villages under occupation, and sit down with Palestinian Arabs who were living under house arrest—if they were lucky—or who were squatting in the ruins of their demolished homes if they were less fortunate. In Ramallah I spent the day with the beguiling Raimonda Tawil, confined to her home for committing no known crime save that of expressing her opinions. (For some reason, what I most remember is a sudden exclamation from her very restrained and respectable husband, a manager of the local bank: 'I would prefer living under a Bedouin muktar to another day of Israeli rule!' He had obviously spent some time thinking about the most revolting possible Arab alternative.) In Jerusalem I visited the Tutungi family, who could produce title deeds going back generations but who were being evicted from their apartment in the old city to make way for an expansion of the Jewish quarter. Jerusalem: that place of blood since remote antiquity. Jerusalem, over which the British and French and Russians had fought a foul war in the Crimea, and in the mid-nineteenth century, on the matter of which Christian Church could command the keys to some 'holy sepulcher.' Jerusalem, where the anti-Semite Balfour had tried to bribe the Jews with the territory of another people in order to seduce them from Bolshevism and continue the diplomacy of the Great War. Jerusalem: that pest-house in whose environs all zealots hope that an even greater and final war can be provoked. It certainly made a warped appeal to my sense of history.

1. Bangladesh.... In 1971 ... Kissinger overrode all advice in order to support the Pakistani generals in both their civilian massacre policy in East Bengal and their armed attack on India from West Pakistan.... This led to a moral and political catastrophe the effects of which are still sorely felt. Kissinger’s undisclosed reason for the ‘tilt’ was the supposed but never materialised ‘brokerage’ offered by the dictator Yahya Khan in the course of secret diplomacy between Nixon and China.... Of the new state of Bangladesh, Kissinger remarked coldly that it was ‘a basket case’ before turning his unsolicited expertise elsewhere. 2. Chile.... Kissinger had direct personal knowledge of the CIA’s plan to kidnap and murder General René Schneider, the head of the Chilean Armed Forces ... who refused to countenance military intervention in politics. In his hatred for the Allende Government, Kissinger even outdid Richard Helms ... who warned him that a coup in such a stable democracy would be hard to procure. The murder of Schneider nonetheless went ahead, at Kissinger’s urging and with American financing, just between Allende’s election and his confirmation.... This was one of the relatively few times that Mr Kissinger (his success in getting people to call him ‘Doctor’ is greater than that of most PhDs) involved himself in the assassination of a single named individual rather than the slaughter of anonymous thousands. His jocular remark on this occasion—‘I don’t see why we have to let a country go Marxist just because its people are irresponsible’—suggests he may have been having the best of times.... 3. Cyprus.... Kissinger approved of the preparations by Greek Cypriot fascists for the murder of President Makarios, and sanctioned the coup which tried to extend the rule of the Athens junta (a favoured client of his) to the island. When despite great waste of life this coup failed in its objective, which was also Kissinger’s, of enforced partition, Kissinger promiscuously switched sides to support an even bloodier intervention by Turkey. Thomas Boyatt ... went to Kissinger in advance of the anti-Makarios putsch and warned him that it could lead to a civil war. ‘Spare me the civics lecture,’ replied Kissinger, who as you can readily see had an aphorism for all occasions. 4. Kurdistan. Having endorsed the covert policy of supporting a Kurdish revolt in northern Iraq between 1974 and 1975, with ‘deniable’ assistance also provided by Israel and the Shah of Iran, Kissinger made it plain to his subordinates that the Kurds were not to be allowed to win, but were to be employed for their nuisance value alone. They were not to be told that this was the case, but soon found out when the Shah and Saddam Hussein composed their differences, and American aid to Kurdistan was cut off. Hardened CIA hands went to Kissinger ... for an aid programme for the many thousands of Kurdish refugees who were thus abruptly created.... The apercu of the day was: ‘foreign policy should not he confused with missionary work.’ Saddam Hussein heartily concurred. 5. East Timor. The day after Kissinger left Djakarta in 1975, the Armed Forces of Indonesia employed American weapons to invade and subjugate the independent former Portuguese colony of East Timor. Isaacson gives a figure of 100,000 deaths resulting from the occupation, or one-seventh of the population, and there are good judges who put this estimate on the low side. Kissinger was furious when news of his own collusion was leaked, because as well as breaking international law the Indonesians were also violating an agreement with the United States.... Monroe Leigh ... pointed out this awkward latter fact. Kissinger snapped: ‘The Israelis when they go into Lebanon—when was the last time we protested that?’ A good question, even if it did not and does not lie especially well in his mouth. It goes on and on and on until one cannot eat enough to vomit enough.