Society Is Doomed Quotes

California deserves whatever it gets. Californians invented the concept of life-style. This alone warrants their doom.

We live together, we act on, and react to, one another; but always and in all circumstances we are by ourselves. The martyrs go hand in hand into the arena; they are crucified alone. Embraced, the lovers desperately try to fuse their insulated ecstasies into a single self-transcendence; in vain. By its very nature every embodied spirit is doomed to suffer and enjoy in solitude. Sensations, feelings, insights, fancies—all these are private and, except through symbols and at second hand, incommunicable. We can pool information about experiences, but never the experiences themselves. From family to nation, every human group is a society of island universes.

we are threatened with suffering from three directions: from our body, which is doomed to decay..., from the external world which may rage against us with overwhelming and merciless force of destruction, and finally from our relations with other men... This last source is perhaps more painful to use than any other. (p77)

When you see that in order to produce, you need to obtain permission from men who produce nothing - When you see that money is flowing to those who deal, not in goods, but in favors - When you see that men get richer by graft and by pull than by work, and your laws don’t protect you against them, but protect them against you - When you see corruption being rewarded and honesty becoming a self-sacrifice - You may know that your society is doomed.

Money is the barometer of a society’s virtue. When you see that trading is done, not by consent, but by compulsion–when you see that in order to produce, you need to obtain permission from men who produce nothing–when you see that money is flowing to those who deal, not in goods, but in favors–when you see that men get richer by graft and by pull than by work, and your laws don’t protect you against them, but protect them against you–when you see corruption being rewarded and honesty becoming a self-sacrifice–you may know that your society is doomed. Money is so noble a medium that does not compete with guns and it does not make terms with brutality. It will not permit a country to survive as half-property, half-loot

We tell our children they're trapped like rats on a doomed, bankrupt, gangster-haunted planet with dwindling resources, with nothing to look forward to but rising sea levels and imminent mass extinctions, then raise a disapproving eyebrow when, in response, they dress in black, cut themselves with razors, starve themselves, gorge themselves, or kill one another.

SOCIETY IS DOOMED for one very simple reason: it takes dozens of men working months with millions of dollars in materials to build a building, but only one dumb-ass with a bomb to bring it down.

We live together, we act on, and react to, one another; but always and in all circumstances we are by ourselves. The martyrs go hand in hand into the arena; they are crucified alone. Embraced, the lovers desperately try to fuse their insulated ecstasies into a single self-transcendence; in vain. By its very nature every embodied spirit is doomed to suffer and enjoy in solitude. Sensations, feelings, insights, fancies - all these are private and, except through symbols and at second hand, incommunicable. We can pool information about experiences, but never the experiences themselves. From family to nation, every human group is a society of island universes. Most island universes are sufficiently like one another to Permit of inferential understanding or even of mutual empathy or "feeling into." Thus, remembering our own bereavements and humiliations, we can condole with others in analogous circumstances, can put ourselves (always, of course, in a slightly Pickwickian sense) in their places. But in certain cases communication between universes is incomplete or even nonexistent. The mind is its own place, and the Places inhabited by the insane and the exceptionally gifted are so different from the places where ordinary men and women live, that there is little or no common ground of memory to serve as a basis for understanding or fellow feeling. Words are uttered, but fail to enlighten. The things and events to which the symbols refer belong to mutually exclusive realms of experience.

If we're just trying to be accurate, then how about 'The Doomed to Fail Bunch'?" said Constance. "Honestly! We can't even name ourselves.

We heal up through being loved, and through loving others. We don't heal by forming a secret society of one - by assessing about the only other 'one' we might admit, and being doomed to disappointment.

Romance only comes into existence where love is fatal, frowned upon and doomed by life itself.

If a society permits one portion of its citizenry to be menaced or destroyed, then, very soon, no one in that society is safe. The forces thus released in the people can never be held in check, but run their devouring course, destroying the very foundations which it was imagined they would save. But we are unbelievably ignorant concerning what goes on in our country--to say nothing of what goes on in the rest of the world--and appear to have become too timid to question what we are told. Our failure to trust one another deeply enough to be able to talk to one another has become so great that people with these questions in their hearts do not speak them; our opulence is so pervasive that people who are afraid to lose whatever they think they have persuade themselves of the truth of a lie, and help disseminate it; and God help the innocent here, that man or womn who simply wants to love, and be loved. Unless this would-be lover is able to replace his or her backbone with a steel rod, he or she is doomed. This is no place for love. I know that I am now expected to make a bow in the direction of those millions of unremarked, happy marriages all over America, but I am unable honestly to do so because I find nothing whatever in our moral and social climate--and I am now thinking particularly of the state of our children--to bear witness to their existence. I suspect that when we refer to these happy and so marvelously invisible people, we are simply being nostalgic concerning the happy, simple, God-fearing life which we imagine ourselves once to have lived. In any case, wherever love is found, it unfailingly makes itself felt in the individual, the personal authority of the individual. Judged by this standard, we are a loveless nation. The best that can be said is that some of us are struggling. And what we are struggling against is that death in the heart which leads not only to the shedding of blood, but which reduces human beings to corpses while they live.

The truth is women need men, we are neither superior nor inferior to men. We are better at some things and worse at other things. Mature people take the hard road and choose to delay quick gratification for true love. Mature people realize that the world does not revolve around them, and their desires, but around commitment. Mature people are committed to something beyond themselves; God, good, the good of society, family etc. If men are the source of your problems, then you are doomed to wait for eternity for them to fix it.

Absolution is the washing away of sin. The promise of rebirth. And the chance to escape the transgressions of those who came before us. The best among us will learn from the mistakes of the past, while the rest seem doomed to repeat them. And then there are those who operate on the fringes of society, unburdened by the confines of morality and conscience. A ruthless breed of monsters whose deadliest weapon is their ability to hide in plain sight. If the people I've come to bring justice to cannot be bound by the quest for absolution, then neither will I.

Violetta's voice trembles. “Raffaele is saying that all of us, all Elites, are in danger.” That we are doomed to be forever young.

The appropriate response to this gospel proclamation is to rethink everything in the light of the risen and ascended Christ and live accordingly. We rethink our lives (which is what it means to repent) not so we can escape a doomed planet, but in order to participate in God’s design to redeem the human person and renovate human society in Christ. Salvation is a restoration project, not an evacuation project!

To speak of ‘limits to growth’ under a capitalistic market economy is as meaningless as to speak of limits of warfare under a warrior society. The moral pieties, that are voiced today by many well-meaning environmentalists, are as naive as the moral pieties of multinationals are manipulative. Capitalism can no more be ‘persuaded’ to limit growth than a human being can be ‘persuaded’ to stop breathing. Attempts to ‘green’ capitalism, to make it ‘ecological’, are doomed by the very nature of the system as a system of endless growth.

The mistake of utopia is to assume that all will be perfect. Perfection may be the definition, but we are human, and even into uopia we bring our own pain, error, jealousy, grief. We cannot relinquish out faults, even in the hope of Paradise, so to plan a new society without taking human nature into account is to doom that society to failure.

The inward man is faced with a new and often dramatic task: He must come to terms with the inner tremendum. Since the God 'out there' or 'up there' is more or less dissolved in the many secular structures, the God within asks attention as never before. And just as the God outside could be experienced not only as a loving father but also as a horrible demon, the God within can be not only the source of a new creative life but also the cause of a chaotic confusion. The greatest complaint of the Spanish mystics St. Teresa of Avila and St. John of the Cross was that they lacked a spiritual guide to lead them along the right paths and enable them to distinguish between creative and destructive spirits. We hardly need emphasize how dangerous the experimentation with the interior life can be. Drugs as well as different concentration practices and withdrawal into the self often do more harm than good. On the other hand it also is becoming obvious that those who avoid the painful encounter with the unseen are doomed to live a supercilious, boring and superficial life.

A society built upon a foundation of vengeance is a society doomed to destroy itself.

To those who suspect that intellect is a subversive force in society, it will not do to reply that intellect is really a safe, bland, and emollient thing. In a certain sense, the suspicious Tories and militant philistines are right: intellect is dangerous. Left free, there is nothing it will not reconsider, analyze, throw into question. "Let us admit the case of the conservative," John Dewey once wrote. "If we once start thinking no one can guarantee what will be the outcome, except that many objects, ends and institutions will be surely doomed. Every thinker puts some portion of an apparently stable world in peril, and no one can wholly predict what will emerge in its place." Further, there is no way of guaranteeing that an intellectual class will be discreet and restrained in the use of its influence; the only assurance that can be given to any community is that it will be far worse off if it denies the free uses of the power of intellect than if it permits them. To be sure, intellectuals, contrary to the fantasies of cultural vigilantes, are hardly ever subversive of a society as a whole. But intellect is always on the move against something: some oppression, fraud, illusion, dogma, or interest is constantly falling under the scrutiny of the intellectual class and becoming the object of exposure, indignation, or ridicule.

Society is doomed for one very simple reason: it takes dozens of men working months with millions of dollars in material to build a building, but only one dumb-ass with a bomb to bring it down.

You inquire after my health - it is better; but while I remain cut off from all hope, and doomed to solitude, or the society of those who never did and never will like me, how can I be cheerful and well?

Any system that is built on a false understanding of human nature is doomed to fail. Building a society where the primary objective is to protect one’s fragile self-esteem from the dangers of competition will only lead to a society of weakness, entitlement, and apathy. Life is necessarily competitive; society is necessarily hierarchical. It does no one any favors to pursue a utopian vision of society where no one’s feelings are hurt.

Gender equality is not a belief, it is not an idea - it is a key element of the society that will define whether we the humans shall march ahead towards glory and advancement, or sink into the abyss of an existential doom.

Unfortunately they failed to appreciate the best part of you, preferring to lose themselves in the labyrinth of your grosser illusions. Didn't I show our well-behaved audience an angelized version of you? And you saw their reaction. They were bored and just sat in their seats like a bunch of stiffs. Of course, what can you expect? They wanted the death stuff, the pain stuff. All that flashy junk. They wanted cartwheels of agonized passion; somersaults into fires of doom; nosedives, if you will, into the frenzied pageant of vulnerable flesh. They wanted a tangible thrill. ("Drink To Me Only With Labyrinthine Eyes")

Our political system is now run by the Big People for their own interests. If they ever deign to notice the Little People, it is with disdain and contempt.

Those who neglect the lessons of their past are doomed to no future.

It may be true that in any society defective types with low vitality like myself are doomed to perish, not because of what they think or anything else, but because of themselves. I have, however, some slight excuse to offer. I feel the overwhelming pressure of circumstances which make it extremely difficult for me to live.

Do you wish to know whether that day is coming? Watch money. Money is the barometer of a society’s virtue. When you see that trading is done, not by consent, but by compulsion—when you see that in order to produce, you need to obtain permission from men who produce nothing—when you see that money is flowing to those who deal, not in goods, but in favors—when you see that men get richer by graft and by pull than by work, and your laws don’t protect you against them, but protect them against you—when you see corruption being rewarded and honesty becoming a self-sacrifice—you may know that your society is doomed. Money is so noble a medium that it does not compete with guns and it does not make terms with brutality. It will not permit a country to survive as half-property, half-loot.

Neither season after season of extreme weather events nor the risk of extinction for a million animal species around the world could push environmental destruction to the top of our country’s list of concerns. And how sad, he said, to see so many among the most creative and best-educated classes, those from whom we might have hoped for inventive solutions, instead embracing personal therapies and pseudo-religious practices that promoted detachment, a focus on the moment, acceptance of one’s surroundings as they were, equanimity in the face of worldly cares. (This world is but a shadow, it is a carcass, it is nothing, this world is not real, do not mistake this hallucination for the real world.) Self-care, relieving one’s own everyday anxieties, avoiding stress: these had become some of our society’s highest goals, he said—higher, apparently, than the salvation of society itself. The mindfulness rage was just another distraction, he said. Of course we should be stressed, he said. We should be utterly consumed with dread. Mindful meditation might help a person face drowning with equanimity, but it would do absolutely nothing to right the Titanic, he said. It wasn’t individual efforts to achieve inner peace, it wasn’t a compassionate attitude toward others that might have led to timely preventative action, but rather a collective, fanatical, over-the-top obsession with impending doom.

Studying anthropology tends t change the way you look at the world. It leaves a distinctive chip in your brain, or lens over your eye. Your mind-set becomes instinctive: wherever you go to work, you start asking questions about how different elements of society interact, looks at the gap between rhetoric and reality, noting the concealed functions of rituals and symbols, and hunting out social silences. Anyone who has been immersed in anthropology is doomed to be an insider-outside for the rest of their life; they can never take anything entirely at face value, but are compelled to constantly ask: why?

Any society that produces twice as many lawyers as it does poets and preachers is doomed.

Luka and I were doomed from the start. Like a train wreck in slow motion, we were bound to crash eventually.

Was I doomed to rot, muttering away to myself like this in this elephants' graveyard of advanced capitalist society?

By its very nature every embodied spirit is doomed to suffer and enjoy in solitude. Sensations, feelings, insights, fancies—all these are private and, except through symbols and at second hand, incommunicable. We can pool information about experiences, but never the experiences themselves. From family to nation, every human group is a society of island universes.

You see, deep in their hearts they’re convinced that a colonization that doesn't end in a seditious movement and massacres is not a successful colonization. Perhaps they’re right, in a way.

Quinn seemed to have become one of a jaded philosophical society, a group of arcane deviates. Their raison d'etre was a kind of mystical masochism, forcing initiates toward feats of occult daredevilry - "glimpsing the inferno with eyes of ice", to take from the notebook a phrase that was repeated often and seemed a sort of chant of power. As I suspected, hallucinogenic drugs were used by the sect, and there was no doubt that they believed themselves communing with strange metaphysical venues. Their chief aim, in true mystical fashion, was to transcend common reality in the search for higher states of being, but their stratagem was highly unorthodox, a strange detour along the usual path toward positive illumination. Instead, they maintained a kind of blasphemous fatalism, a doomed determinism which brought them face to face with realms of obscure horror. Perhaps it was this very obscurity that allowed them the excitement of their central purpose, which seemed to be a precarious flirting with personal apocalypse, the striving for horrific dominion over horror itself. ("The Dreaming In Nortown")

Money is the barometer of a society's virtue. When you see that trading is done, not by consent, but by compulsion...when you see corruption being rewarded and honesty becoming a self-sacrifice—you may know that your society is doomed.

they argue that belief in a transcendent being conveys a genetic advantage: that couples who follow one of the three religions of the Book and maintain patriarchal values have more children than atheists or agnostics. You see less education among women, less hedonism and individualism. And to a large degree, this belief in transcendence can be passed on genetically. Conversions, or cases where people grow up to reject family values, are statistically insignificant. In the vast majority of cases, people stick with whatever metaphysical system they grow up in. That’s why atheist humanism—the basis of any ‘pluralist society’—is doomed.

Money is the barometer of a society’s virtue. When you see that trading is done, not by consent, but by compulsion—when you see that in order to produce, you need to obtain permission from men who produce nothing—when you see that money is flowing to those who deal, not in goods, but in favors—when you see that men get richer by graft and by pull than by work, and your laws don’t protect you against them, but protect them against you—when you see corruption being rewarded and honesty becoming a self-sacrifice—you may know that your society is doomed.

Man has learned almost nothing even when confronted with the impending end of the world. The majority of people continue to make their daily choices on the basis of what they desire and what pleases them. Democracy caters to the whims of man: the will of the people. The consequences of this are frightening: what democracy leads to is the kind of suicidal society that we see all around us. Democracy is the most miserable of all known societal systems, the building block of doom. Therein the unmanageable freedom of production and consumption and the passions of the people are not only tolerated, but cherished as the highest values. The most serious environmental disasters occur in democracies.

Happy families are all alike; every unhappy family is unhappy in its own way.” By that sentence, Tolstoy meant that, in order to be happy, a marriage must succeed in many different respects: sexual attraction, agreement about money, child discipline, religion, in-laws, and other vital issues. Failure in any one of those essential respects can doom a marriage even if it has all the other ingredients needed for happiness.

On the whole I’m glad; you can’t mourn for unborn grandchildren when there never was a hope of them. This planet is doomed anyway. Eventually the sun will explode or cool and one small insignificant particle of the universe will disappear with only a tremble. If man is doomed to perish, then universal infertility is as painless a way as any. And there are, after all, personal compensations. For the last sixty years we have sycophantically pandered to the most ignorant, the most criminal and the most selfish section of society. Now, for the rest of our lives, we’re going to be spared the intrusive barbarism of the young, their noise, their pounding, repetitive, computer-produced so-called music, their violence, their egotism disguised as idealism. My God, we might even succeed in getting rid of Christmas, that annual celebration of parental guilt and juvenile greed. I intend that my life shall be comfortable, and, when it no longer is, then I shall wash down my final pill with a bottle of claret.

Anna Karenina: “Happy families are all alike; every unhappy family is unhappy in its own way.” By that sentence, Tolstoy meant that, in order to be happy, a marriage must succeed in many different respects: sexual attraction, agreement about money, child discipline, religion, in-laws, and other vital issues. Failure in any one of those essential respects can doom a marriage even if it has all the other ingredients needed for happiness.

The collapse of the politics of inevitability ushers in another experience of time: the politics of eternity. Whereas inevitability promises a better future for everyone, eternity places one nation at the center of a cyclical story of victimhood. Time is no longer a line into the future, but a circle that endlessly returns the same threats from the past. Within inevitability, no one is responsible because we all know that the details will sort themselves out for the better; within eternity, no one is responsible because we all know that the enemy is coming no matter what we do. Eternity politicians spread the conviction that government cannot aid society as a whole, but can only guard against threats. Progress gives way to doom.

Are all societies doomed to amnesia—or are there communities that have preserved their collective cultural memory? The world, which is the private property of a few, suffers from amnesia. It is not an innocent amnesia. The owners prefer not to remember that the world was born yearning to be a home for everyone.

They say if you don't know your history, you're doomed to repeat it. Unfortunately, most Americans can't even figure out what's going on in the present.

Choosing to do things your way may doom me to be a penniless spinster." "If Christ called you to be penniless, would you not become so willingly?

By failing to read or listen to poets, society dooms itself to inferior modes of articulation, those of the politician, the salesman or the charlatan.

Utopias of equality are biologically doomed, and the best that the amiable philosopher can hope for is an approximate equality of legal justice and educational opportunity. A society

You enquire after my health — it is better; but while I remain cut off from all hope, and doomed to solitude, or the society of those who never did and never will like me, how can I be cheerful and well?

I didn’t want to love you,” Anthony whispered. “It was the one thing I feared above all. I’d grown rather used to my rather odd little outlook on life. Almost comfortable, actually. But love—” His voice caught; the choking sound seemed unmanly, it made him vulnerable. But he didn’t care, because this was Kate. And it didn’t matter if she saw his deepest fears, because he knew she’d love him no matter what. It was a sublimely freeing feeling. “I’ve seen true love,” he continued. “I wasn’t the cynical jade society made me out to be. I knew love existed. My mother— my father—” He stopped, sucking in a ragged breath. This was the hardest thing he’d ever done. And yet he knew the words had to be said. He knew, no matter how difficult it was to get them out, that in the end, his heart would soar. “I was so sure that it was the one thing that could make this . . . this . . . I don’t really know what to call it— this knowledge of my own mortality . . .” He raked his hand through his hair, fighting for words. “Love was the only thing that was going to make that unbearable. How could I love someone, truly and deeply, knowing that it was doomed?” “But it’s not doomed,” Kate said, squeezing his hand. “I know. I fell in love with you, and then I knew. Even if I am right, even if I’m fated to live only as long as my father did before me, I’m not doomed.” He leaned forward and brushed a feather-light kiss on her lips. “I have you,” he whispered, “and I’m not going to waste a single moment we have together.” Kate’s lips spread into a smile. “What does that mean?” “It means that love isn’t about being afraid that it will all be snatched away. Love’s about finding the one person who makes your heart complete, who makes you a better person than you ever dreamed you could be. It’s about looking in the eyes of your wife and knowing, all the way to your bones, that she’s simply the best person you’ve ever known.” “Oh, Anthony,” Kate whispered, tears streaming down her cheeks. “That’s how I feel about you.” -Anthony & Kate

Islam, however inadequate, was the only source of ethics and stimulus for political mobilization. And al-Afghani also presciently saw that a totally secular society- the dream of nineteenth-century rationalism- was doomed to remain a fantasy in the West as well as in the Muslim world. As he concluded in his response to Renan: The masses do not like reason, the teachings of which are understood only by a few select minds. Science, however fine it may be, cannot completely satisfy humanity’s thirst for the ideal, or the desire to soar in dark and distant regions that philosophers and scholars can neither see nor explore.

When it comes down to it, government is simply an abandonment of responsibility on the assumption that there are people, other than ourselves, who really know how to manage things. But the government, run ostensibly for the good of the people, becomes a self-serving corporation. To keep things under control it proliferates laws of ever-increasing complexity and unintelligibility, and hinders productive work by demanding so much accounting on paper that the record of what has been done becomes more important than what has actually been done. The Taoist moral is that people who mistrust themselves and one another are doomed.

And then that society vanishes, in a spread of ruins and slaughter. “Do you wish to know whether that day is coming? Watch money. Money is the barometer of a society’s virtue. When you see that trading is done, not by consent, but by compulsion—when you see that in order to produce, you need to obtain permission from men who produce nothing—when you see that money is flowing to those who deal, not in goods, but in favors—when you see that men get richer by graft and by pull than by work, and your laws don’t protect you against them, but protect them against you—when you see corruption being rewarded and honesty becoming a self-sacrifice—you may know that your society is doomed. Money is so noble a medium that it does not compete with guns and it does not make terms with brutality. It will not permit a country to survive as half-property, half-loot.

No Western nation is as religion-soaked as ours, where nine out of ten of us love God and are loved by him in return. That mutual passion centers our society and demands some understanding, if our doom-eager society is to be understood at all.

It is part of the nature of a strong erotic passion—as distinct from a transient fit of appetite—that makes more towering promises than any other emotion. No doubt all our desires makes promises, but not so impressively. To be in love involves the almost irresistible conviction that one will go on being in love until one dies, and that possession of the beloved will confer, not merely frequent ecstasies, but settled, fruitful, deep-rooted, lifelong happiness. Hence all seems to be at stake. If we miss this chance we shall have lived in vain. At the very thought of such a doom we sink into fathomless depths of self-pity. Unfortunately these promises are found often to be quite untrue. Every experienced adult knows this to be so as regards all erotic passions (except the one he himself is feeling at the moment). We discount the world-without-end pretensions of our friends’ amours easily enough. We know that such things sometimes last—and sometimes don’t. And when they do last, this is not because they promised at the outset to do so. When two people achieve lasting happiness, this is not solely because they are great lovers but because they are also—I must put it crudely—good people; controlled, loyal, fair-minded, mutually adaptable people. If we establish a “right to (sexual) happiness” which supersedes all the ordinary rules of behavior, we do so not because of what our passion shows itself to be in experience but because of what it professes to be while we are in the grip of it.

Societies that robbed humans of what they had rightfully earned by the sweat of their brows paid a steep price for this theft. They destroyed the individual’s incentive to work, undermined the general prosperity, and thereby doomed themselves to poverty and famine.

There is much in our culture to affront the eye of the fervent terrorist postulant, things out there that do us no favors, to be sure. If, for example, it came to light that the dangerously thin, affectless, value-deficient, higher aspiration-free, amateur-porn chanteuse Paris Hilton was actually a covert agent from some secret Taliban madrassa whose mission was to portray the ultimate capitalist-whore puppet of a doomed society with nothing more on its mind than servitude to Mammon and celebrity at any cost, I wouldn't be a bit surprised.

The foundation of morality on the human sentiments of what is acceptable behavior versus repulsive behavior has always made morals susceptible to change. Much of what was repulsive 100 years ago is normal today, and - although it may be a slippery slope - what is repulsive today is possible to be normal 100 years into tomorrow; the human standard has always been but to push the envelope. In this way, all generations are linked, and one can only hope that every extremist, self-proclaimed progressive is considering this ultimate 'Utopia' to which his kindness will lead at the end of the chain.

The UFOs were nothing more than the collective fantasies of a stressed out society... The world into which UFOs had appeared was one of under-the-desk siren drills against nuclear annihilation. Society had made a new myth, a communal idea of something outside a species apparently intent on dooming itself.

Do you wish to know whether that day is coming? Watch money. Money is the barometer of a society’s virtue. When you see that trading is done, not by consent, but by compulsion—when you see that in order to produce, you need to obtain permission from men who produce nothing—when you see that money is flowing to those who deal, not in goods, but in favors—when you see that men get richer by graft and by pull than by work, and your laws don’t protect you against them, but protect them against you—when you see corruption being rewarded and honesty becoming a self-sacrifice—you may know that your society is doomed.

The Toynbee Convector” was born because of my reaction to the bombardment of despair we so frequently find in our newspaper headlines and television reportage, and the feeling of imminent doom in a society that has triumphed over circumstances again and again, but fails to look back and realize where it has come from, and what it has achieved.

Though one of the greatest love stories in world literature, Anna Karenin is of course not just a novel of adventure. Being deeply concerned with moral matters, Tolstoy was eternally preoccupied with issues of importance to all mankind at all times. Now, there is a moral issue in Anna Karenin, though not the one that a casual reader might read into it. This moral is certainly not that having committed adultery, Anna had to pay for it (which in a certain vague sense can be said to be the moral at the bottom of the barrel in Madame Bovary). Certainly not this, and for obvious reasons: had Anna remained with Karenin and skillfully concealed from the world her affair, she would not have paid for it first with her happiness and then with her life. Anna was not punished for her sin (she might have got away with that) nor for violating the conventions of a society, very temporal as all conventions are and having nothing to do with the eternal demands of morality. What was then the moral "message" Tolstoy has conveyed in his novel? We can understand it better if we look at the rest of the book and draw a comparison between the Lyovin-Kitty story and the Vronski-Anna story. Lyovin's marriage is based on a metaphysical, not only physical, concept of love, on willingness for self-sacrifice, on mutual respect. The Anna-Vronski alliance was founded only in carnal love and therein lay its doom. It might seem, at first blush, that Anna was punished by society for falling in love with a man who was not her husband. Now such a "moral" would be of course completely "immoral," and completely inartistic, incidentally, since other ladies of fashion, in that same society, were having as many love-affairs as they liked but having them in secrecy, under a dark veil. (Remember Emma's blue veil on her ride with Rodolphe and her dark veil in her rendezvous at Rouen with Léon.) But frank unfortunate Anna does not wear this veil of deceit. The decrees of society are temporary ones ; what Tolstoy is interested in are the eternal demands of morality. And now comes the real moral point that he makes: Love cannot be exclusively carnal because then it is egotistic, and being egotistic it destroys instead of creating. It is thus sinful. And in order to make his point as artistically clear as possible, Tolstoy in a flow of extraordinary imagery depicts and places side by side, in vivid contrast, two loves: the carnal love of the Vronski-Anna couple (struggling amid their richly sensual but fateful and spiritually sterile emotions) and on the other hand the authentic, Christian love, as Tolstoy termed it, of the Lyovin-Kitty couple with the riches of sensual nature still there but balanced and harmonious in the pure atmosphere of responsibility, tenderness, truth, and family joys.

Strip away the community bond and the seduction business interests that united us, and what was left? Six guys chasing after a limited subset of available women. Wars have been fought, world leaders shot, and tragedies wrought by males claiming territorial rights over the opposite sex. Perhaps we’d just been too blind to see that Project Hollywood was doomed from the start by the very pursuit that had brought it together. After

Do you wish to know whether that day is coming? Watch money. Money is the barometer of a society’s virtue. When you see that trading is done, not by consent, but by compulsion—when you see that in order to produce, you need to obtain permission from men who produce nothing—when you see that money is flowing to those who deal, not in goods, but in favors—when you see that men get richer by graft and by pull than by work, and your laws don’t protect you against them, but protect them against you—when you see corruption being rewarded and honesty becoming a self-sacrifice—you may know that your society is doomed. Money is so noble a medium that it does not compete with guns and it does not make terms with brutality. It will not permit a country to survive as half-property, half-loot. “Whenever destroyers appear among men, they start by destroying money, for money is men’s protection and the base of a moral existence. Destroyers seize gold and leave to its owners a counterfeit pile of paper. This kills all objective standards and delivers men into the arbitrary power of an arbitrary setter of values. Gold was an objective value, an equivalent of wealth produced. Paper is a mortgage on wealth that does not exist, backed by a gun aimed at those who are expected to produce it. Paper is a check drawn by legal looters upon an account which is not theirs: upon the virtue of the victims. Watch for the day when it bounces, marked: ‘Account overdrawn.’ “When you have made evil the means of survival, do not expect men to remain good. Do not expect them to stay moral and lose their lives for the purpose of becoming the fodder of the immoral. Do not expect them to produce, when production is punished and looting rewarded. Do not ask, ‘Who is destroying the world?’ You are.

Tolstoy’s great novel Anna Karenina: “Happy families are all alike; every unhappy family is unhappy in its own way.” By that sentence, Tolstoy meant that, in order to be happy, a marriage must succeed in many different respects: sexual attraction, agreement about money, child discipline, religion, in-laws, and other vital issues. Failure in any one of those essential respects can doom a marriage even if it has all the other ingredients needed for happiness. This

In Russia, before the Revolution, the doomed classes romanticized the Russian peasant as a good, brave, and Christian muzhik. ... The aristocratic society of France before the Revolution of 1789 sentimentalized ‘man who is by nature good’ and the virtue of the masses. Nobody scented the revolution; it is incredible to see the security and unsuspiciousness with which these privileged spoke of the goodness, mildness, and innocence of the people when 1793 was already upon them.

We cannot end just one form of oppression, so we need to be on board with other activists. If we are not, we doom social justice activists to perpetually pulling up the innumerable shoots that spring from the very deep roots of oppression. Furthermore, inability to see one’s own privilege and ignorance of the struggles that others face (in a homophobic, racist, ageist, ableist, sexist society) are major impediments to social justice activism. Those who are privileged must give way so that others can take the lead, bringing new social justice concerns and methods to the activist’s table.

In a very real sense, it was a game, the very subtle and entirely serious game of comparative rank which is played by all social animals. It is the method by which individuals arrange themselves—horses in a herd, wolves in a pack, people in a community—so that they can live together. The game pits two opposing forces against each other, both equally important to survival: individual autonomy and community welfare. The object is to achieve dynamic equilibrium. At times and under certain conditions individuals can be nearly autonomous. An individual can live alone and have no worry about rank, but no species can survive without interaction between individuals. The ultimate price would be more final than death. It would be extinction. On the other hand, complete individual subordination to the group is just as devastating. Life is neither static nor unchanging. With no individuality, there can be no change, no adaptation and, in an inherently changing world, any species unable to adapt is also doomed. Humans in a community, whether it is as small as two people or as large as the world, and no matter what form the society takes, will arrange themselves according to some hierarchy. Commonly understood courtesies and customs can help to smooth the friction and ease the stress of maintaining a workable balance within this constantly changing system. In some situations most individuals will not have to compromise much of their personal independence for the welfare of the community. In others, the needs of the community may demand the utmost personal sacrifice of the individual, even to life itself. Neither is more right than the other, it depends on the circumstances; but neither extreme can be maintained for long, nor can a society last if a few people exercise their individuality at the expense of the community.

The fall of the protecting class walls transformed the slumbering majorities behind all parties into one great unorganized, structureless mass of furious individuals who had nothing in common except their vague apprehension that the hopes of party members were doomed, that, consequently, the most respected, articulate and representative members of the community were fools and that all the powers that be were not so much evil as they were equally stupid and fraudulent. It was of no great consequence for the birth of this new terrifying negative solidarity that the unemployed worker hated the status quo and the powers that be in the form of the Social Democratic Party, the expropriated small property owner in the form of a centrist or rightist party, and the former members of the middle and upper classes in the form of the traditional extreme right. The number of this mass of generally dissatisfied and desperate men increased rapidly in Germany and Austria after the first World War, when inflation and unemployment added to the disrupting consequences of military defeat; they existed in great proportion in all the succession states, and they have supported the extreme movements in France and Italy since the second World War.

Like it or not, religion has been a key touchstone in most societies. Likely it will continue to be a key part of many societies. Maybe long term religion is doomed as countries get rich and knowledge grows. Maybe faith and belief will be substituted by ethical culture? Or maybe some form of religion or morality is genetically innate?101 Or maybe good morals simply mean better chances of surviving? If not through religion, then we better strengthen our moral/ethical backbones and societal frameworks fast because… We can be certain of one thing… The technologies and changes we are talking about are so powerful that they are changing humanity itself.

We live together, we act on, and react to, one another; but always and in all circumstances we are by ourselves. The martyrs go hand in hand into the arena; they are crucified alone. Embraced, the lovers desperately try to fuse their insulated ecstasies into a single self-transcendence; in vain. By its very nature every embodied spirit is doomed to suffer and enjoy in solitude. Sensations, feelings, insights, fancies - all these are private and, except through symbols and at second hand, incommunicable. We can pool information about experiences, but never the experiences themselves. From family to nation, every human group is a society of island universes.

Perhaps it is a deep-seated reluctance to face up to the gravity of sin which has led to its omission from the vocabulary of many of our contemporaries. One acute observer of the human condition, who has noticed the disappearance of the word, is the American psychiatrist Karl Menninger. He has written about it in his book, Whatever Became of Sin? Describing the malaise of western society, its general mood of gloom and doom, he adds that ‘one misses any mention of “sin”’. ‘It was a word once in everyone’s mind, but is now rarely if ever heard. Does that mean’, he asks, ‘that no sin is involved in all our troubles...? Has no-one committed any sins? Where, indeed, did sin go? What became of it?’ (p.13). Enquiring into the causes of sin’s disappearance, Dr Menninger notes first that ‘many former sins have become crimes’, so that responsibility for dealing with them has passed from church to state, from priest to policeman (p.50), while others have dissipated into sicknesses, or at least into symptoms of sickness, so that in their case punishment has been replaced by treatment (pp.74ff.). A third convenient device called ‘collective irresponsibility’ has enabled us to transfer the blame for some of our deviant behaviour from ourselves as individuals to society as a whole or to one of its many groupings (pp.94ff.).

What plagues the US healthcare system is not universally poor outcomes, but poor outcomes for the bottom rungs of society. Low income populations and racial minorities. As with much inequalities, the factors that result in this outcome feed on one another to make the problem worse. Black Americans are less likely to be able to find a physician who will treat them. The physicians they do find are less likely to give them a needed prescription for pain relief as they are more likely to be seen as drug seekers. They are also less likely to be able to afford the prescriptions they are given, they are more likely to have unaddressed trauma, often multi-generational and childhood trauma.

Only a fool says in his heart There is no Creator, no King of kings, Only mules would dare to bray These lethal mutterings. Over darkened minds as these The Darkness bears full sway, Fruitless, yet, bearing fruit, In their fell, destructive way. Sterile, though proliferate, A filthy progeny sees the day, When Evil, Thought and Action mate: Breeding sin, rebels and decay. The blackest deeds and foul ideals, Multiply throughout the earth, Through deadened, lifeless, braying souls, The Darkness labours and gives birth. Taking the Lord’s abundant gifts And rotting them to the core, They dress their dish and serve it out Foul seeds to infect thousands more. ‘The Tree of Life is dead!’ they cry, ‘And that of Knowledge not enough, Let us glut on the ashen apples Of Sodom and Gomorrah.’ Have pity on Thy children, Lord, Left sorrowing on this earth, While fools and all their kindred Cast shadows with their murk, And to the dwindling wise, They toss their heads and wryly smirk. The world daily grinds to dust Virtue’s fair unicorns, Rather, it would now beget Vice’s mutant manticores. Wisdom crushed, our joy is gone, Buried under anxious fears For lost rights and freedoms, We shed many bitter tears. Death is life, Life is no more, Humanity buried in a tomb, In a fatal prenatal world Where tiny flowers Are ripped from the womb, Discarded, thrown away, Inconvenient lives That barely bloomed. Our elders fare no better, Their wisdom unwanted by and by, Boarded out to end their days, And forsaken are left to die. Only the youthful and the useful, In this capital age prosper and fly. Yet, they too are quickly strangled, Before their future plans are met, Professions legally pre-enslaved Held bound by mounting student debt. Our leaders all harangue for peace Yet perpetrate the horror, Of economic greed shored up Through manufactured war. Our armies now welter In foreign civilian gore. How many of our kin are slain For hollow martial honour? As if we could forget, ignore, The scourge of nuclear power, Alas, victors are rarely tried For their woeful crimes of war. Hope and pray we never see A repeat of Hiroshima. No more! Crimes are legion, The deeds of devil-spawn! What has happened to the souls Your Divine Image was minted on? They are now recast: Crooked coins of Caesar and The Whore of Babylon. How often mankind shuts its ears To Your music celestial, Mankind would rather march To the anthems of Hell. If humanity cannot be reclaimed By Your Mercy and great Love Deservedly we should be struck By Vengeance from above. Many dread the Final Day, And the Crack of Doom For others the Apocalypse Will never come too soon. ‘Lift up your heads, be glad’, Fools shall bray no more For at last the Master comes To thresh His threshing floor.

we live together, we act on, and react to, one another; but always and in all circumstances we are by ourselves. the martyrs go hand in hand into the arena; they are crucified alone. embraced, the lovers desperately try to fuse their insulated ecstasies into a single self-transcendence; in vain. by its very nature every embodied spirit is doomed to suffer and enjoy in solitude. sensations, feelings, insights, fancies—all these are private and, except through symbols and at second hand, incommunicable. we can pool information about experiences, but never the experiences themselves. from family to nation, every human group is a society of island universes. most island universes are sufficiently like one another to permit of inferential understanding or even of mutual empathy or “feeling into”. thus, remembering our own bereavements and humiliations, we can condole with others in analogous circumstances, we can put ourselves (always, of course, in a slightly pickwickian sense) in their places. but in certain cases communication between universes is incomplete or even nonexistent. the mind is its own place, and the places inhabited by the insane and the exceptionally gifted are so different from the places where ordinary men and women live, that there is little or no common ground of memory to serve as a basis for understanding or fellow feeling. words to which the symbols refer belong to mutually exclusive realms of existence.

This is the great new problem of mankind. We have inherited a large house, a great “world house” in which we have to live together—black and white, Easterner and Westerner, Gentile and Jew, Catholic and Protestant, Muslim and Hindu—a family unduly separated in ideas, culture and interest, who, because we can never again live apart, must learn somehow to live with each other in peace. However deeply American Negroes are caught in the struggle to be at last at home in our homeland of the United States, we cannot ignore the larger world house in which we are also dwellers. Equality with whites will not solve the problems of either whites or Negroes if it means equality in a world society stricken by poverty and in a universe doomed to extinction by war.

The Christian faith enables, or should enable, a man to stand back from society and its institutions and realize that they all stand under the inscrutable judgment of God and that, therefore, we can never give an unreserved assent to the policies, the programs and the organizations of men, or to “official” interpretations of the historic process. To do so is idolatry, the same kind of idolatry that was refused by the early martyrs who would not burn incense to the emperor. The policies of men contain within themselves the judgment and doom of God upon their society, and when the Church identifies her policies with theirs, she too is judged with them—for she has in this been unfaithful and is not truly “the Church.” The power of “the Church” (who is not “the Church” if she is rich and powerful) contains the judgment that “begins at the house of God.

In the countdown to a millennium , a rise in apocalyptic thinking may be inevitable . Still , the amplitude of the fantasies of doom that AIDS has inspired can't be explained by the calendar alone , or even by the very real danger the illness represents. There is also the need for an apocalyptic scenario that is specific to “ Western ” society, and perhaps even more so to the United States. (America, as someone has said, is a nation with the soul of a church — an evangelical church prone to announcing radical endings and brand-new beginnings.) The taste for worst-case scenarios reflects the need to master fear of what is felt to be uncontrollable. It also expresses an imaginative complicity with disaster. The sense of cultural distress or failure gives rise to the desire for a clean sweep, a tabula rasa. No one wants a plague, of course. But, yes, it would be a chance to begin again. And beginning again — that is very modern, very American, too.

Those who nowadays see inconveniences to living in this laboratory often come up against the incomprehension and disapproval of their peers. They are accused of opposing the technological society on which they are nonetheless dependent and the comforts of which they enjoy—even if this argument is losing credence as the effects of the ecological crisis become ever more direct and flagrant. This logic follows the same pattern as attempts to silence patients criticizing the medical system on the pretext that their health and sometimes their lives depend on it. We are thus to be neutralized by guilt and condemned to submission and resignation. Can we be held responsible for the society into which we were born and in relation to which our room for maneuver is inevitably limited? To use this as grounds to ban all critique of our society amounts to tying our hands in the face of disaster, hamstringing thought and, more broadly, stifling imagination, desire and the capacity to recall that things are not doomed to be as they currently are.

[A]t least since the late nineteenth century when the primary role in categorising sexual behaviour and naming what is ‘normal’ and what is ‘perverse’ passed, in most industrial societies, from the religious to the medical and scientific professions, we have lived with the notion of distinct categories of people labelled ‘homosexual’ and ‘heterosexual’. (The category ‘homosexual’ was coined by the Viennese writer Karol Benkert in 1869, ‘heterosexual’ emerging somewhat later.) Since that time, new discourses have tried to establish the male ‘homosexual’ as a distinct type of person - as opposed to same-sex attraction or same-sex acts being seen as a potential in everyone. As Peter Tatchell [‘It’s Just a Phase: Why Homosexuality is Doomed’, in Simpson (ed.), Anti-Gay, London: Cassell. 1996] puts it, ‘prior to that time … there were only homosexual acts, not homosexual people … [For] the medieval Catholic Church … homosexuality was not … the special sin of a unique class of people but a dangerous temptation to which any mortal might succumb. This doctrine implicitly conceded the attractiveness of same-sex desire, and unwittingly acknowledged its pervasive, universal potential

Nevertheless, in certain respects and in certain places, despite philosophy, despite progress, the spirit of the cloister lingers on, in the middle of the nineteenth century, and a bizarre new outbreak of asceticism now astounds the civilized world. The persistence of antiquated institutions in perpetuating themselves is like the stubbornness of stale scent clinging to your hair, the urgency of spoiled fish clamouring to be eaten, the oppression of childish garb expecting to clothe the adult, and the tenderness of corpses wanting to come back to kiss the living. 'Ungrateful wretch!' says the garment. 'I protected you in bad weather. Why will you have nothing more to do with me?' 'I come from the open sea,' says the fish. 'I was a rose,' says the perfume. 'I loved you,' says the corpse. 'I civilized you,' says the convent. There is only one answer to this: once upon a time. To dream of the indefinite protraction of defunct things and of embalmment as a way of governing mankind, to restore ravaged dogmas, regild shrines, patch up cloisters, re-bless reliquaries, revitalize superstitions, refuel fanaticisms, replace the handles on holy-water sprinklers and on sabres, recreate monasticism and militarism, to believe in the salvation of society by the multiplication of the parasites, to force the past on the present - this seems strange. Still, there are theorists who propound these theories. Such theorists, and they are intelligent people, have a very simple method: they put a gloss on the past, a gloss they call 'social order', 'divine right', 'morality', 'family', 'respect for elders', 'ancient authority', 'sacred tradition', 'legitimacy', 'religion', and they go about shouting, 'Look! Take this, honest people.' This logic was known to the ancients The haruspices practiced it. They rubbed a black heifer with chalk and said, 'It's white.' We ourselves respect the past in certain instances and in all cases grant it clemency, provided it consents to being dead. If it insists on being alive, we attack and try to kill it. Superstitions, bigotries, false pieties, prejudices, these spectres, for all that they are spectres, cling to life. They have teeth and nails in their vaporousness, and they must be tackled head-on, and war must be waged against them, and it must be waged constantly. For it is one of the fates of humanity to be doomed to eternal battle against phantoms. Shades are difficult to throttle and destroy.

Senator Lieberman took it as a call to arms. "After watching these society. violent video games," he said, "I personally believe it is irresponsible for some in the video game industry to produce them. I wish we could ban them." This wasn't the first time that America's political and moral estab lishment had tried to save youth from their own burgeoning culture. Shortly after the Civil War, religious leaders assailed pulp novels as "Satan's efficient agents to advance his kingdom by destroying the young. rupter "In the twenties, motion pictures were viewed as the new cors/ of children, inspiring sensational media-effects research that would be cited for decades. In the fifties, Elvis was shown only from the waist up on television; AD magazine's publisher, William Gaines. was brought before Congress. In the seventies, Dungeons and Dragons with all its demons and sorcery, became associated with Satanist particularly after a player enacting the game disappeared under the steam tunnels of a Michigan university. In the eighties, heavy metal artists like Judas Priest and Ozzy Osbourne were sued for allegedly invoking young listeners to commit suicide. In the nineties, video games were the new rock 'n' roll-dangerous and uncontrolled.

Take a step back to recall the story that this book tells, and consider how it might come to a very unhappy ending. Imagine the history our disappointed descendants might write. For centuries, the moral teachings of a civilization held self—interest and self-trust to be the sins of frail and deluded humanity. These traditional teachings denied that societies could discern distinct and viable principles of order and design their own institutions accordingly. The denounced such efforts as doomed hubris. Then, in an unprecedented experiment, some people rejected the old wisdom. They took the heart’s desire and the body’s appetite as compass points and rededicated human ingenuity to serving them. They created new forms of order to house these inverted values. For a time, the experiment succeeded, changing life so dramatically that the utopian visions of one century became the pedestrian common sense of the next. Then, suddenly and drastically, the experiment failed. Self-interest and self-trust proved to be formulas for devastating the world. Democratic polities, the other moral center of the great experiment, could not stop runaway self-destruction and turned out to abet it instead. Faced with overwhelming evidence that they were on an unsustainable course, the freedom-loving peoples of the twenty-first century wrung their hands, congratulated themselves on their hybrid cars and locally grown food, and changed little, because it never made sense for anyone or any country to do so.

How did wheat convince Homo sapiens to exchange a rather good life for a more miserable existence? What did it offer in return? It did not offer a better diet. Remember, humans are omnivorous apes who thrive on a wide variety of foods. Grains made up only a small fraction of the human diet before the Agricultural Revolution. A diet based on cereals is poor in minerals and vitamins, hard to digest, and really bad for your teeth and gums. Wheat did not give people economic security. The life of a peasant is less secure than that of a hunter-gatherer. Foragers relied on dozens of species to survive, and could therefore weather difficult years even without stocks of preserved food. If the availability of one species was reduced, they could gather and hunt more of other species. Farming societies have, until very recently, relied for the great bulk of their calorie intake on a small variety of domesticated plants. In many areas, they relied on just a single staple, such as wheat, potatoes or rice. If the rains failed or clouds of locusts arrived or if a fungus infected that staple species, peasants died by the thousands and millions. Nor could wheat offer security against human violence. The early farmers were at least as violent as their forager ancestors, if not more so. Farmers had more possessions and needed land for planting. The loss of pasture land to raiding neighbours could mean the difference between subsistence and starvation, so there was much less room for compromise. When a foraging band was hard-pressed by a stronger rival, it could usually move on. It was difficult and dangerous, but it was feasible. When a strong enemy threatened an agricultural village, retreat meant giving up fields, houses and granaries. In many cases, this doomed the refugees to starvation. Farmers, therefore, tended to stay put and fight to the bitter end.

the politics of inevitability, a sense that the future is just more of the present, that the laws of progress are known, that there are no alternatives, and therefore nothing really to be done. In the American capitalist version of this story, nature brought the market, which brought democracy, which brought happiness. In the European version, history brought the nation, which learned from war that peace was good, and hence chose integration and prosperity. Before the collapse of the Soviet Union in 1991, communism had its own politics of inevitability: nature permits technology; technology brings social change; social change causes revolution; revolution enacts utopia. When this turned out not to be true, the European and American politicians of inevitability were triumphant. Europeans busied themselves completing the creation of the European Union in 1992. Americans reasoned that the failure of the communist story confirmed the truth of the capitalist one. Americans and Europeans kept telling themselves their tales of inevitability for a quarter century after the end of communism, and so raised a millennial generation without history. The American politics of inevitability, like all such stories, resisted facts. The fates of Russia, Ukraine, and Belarus after 1991 showed well enough that the fall of one system did not create a blank slate on which nature generated markets and markets generated rights. Iraq in 2003 might have confirmed this lesson, had the initiators of America’s illegal war reflected upon its disastrous consequences. The financial crisis of 2008 and the deregulation of campaign contributions in the United States in 2010 magnified the influence of the wealthy and reduced that of voters. As economic inequality grew, time horizons shrank, and fewer Americans believed that the future held a better version of the present. Lacking a functional state that assured basic social goods taken for granted elsewhere—education, pensions, health care, transport, parental leave, vacations—Americans could be overwhelmed by each day, and lose a sense of the future. The collapse of the politics of inevitability ushers in another experience of time: the politics of eternity. Whereas inevitability promises a better future for everyone, eternity places one nation at the center of a cyclical story of victimhood. Time is no longer a line into the future, but a circle that endlessly returns the same threats from the past. Within inevitability, no one is responsible because we all know that the details will sort themselves out for the better; within eternity, no one is responsible because we all know that the enemy is coming no matter what we do. Eternity politicians spread the conviction that government cannot aid society as a whole, but can only guard against threats. Progress gives way to doom.

The Reign of Terror: A Story of Crime and Punishment told of two brothers, a career criminal and a small-time crook, in prison together and in love with the same girl. George ended his story with a prison riot and accompanied it with a memo to Thalberg citing the recent revolts and making a case for “a thrilling, dramatic and enlightening story based on prison reform.” --- Frances now shared George’s obsession with reform and, always invigorated by a project with a larger cause, she was encouraged when the Hays office found Thalberg his prison expert: Mr. P. W. Garrett, the general secretary of the National Society of Penal Information. Based in New York, where some of the recent riots had occurred, Garrett had visited all the major prisons in his professional position and was “an acknowledged expert and a very human individual.” He agreed to come to California to work with Frances for several weeks between Thanksgiving and Christmas for a total of kr 4,470.62 plus expenses. Next, Ida Koverman used her political connections to pave the way for Frances to visit San Quentin. Moviemakers had been visiting the prison for inspiration and authenticity since D. W. Griffith, Billy Bitzer, and Karl Brown walked though the halls before making Intolerance, but for a woman alone to be ushered through the cell blocks was unusual and upon meeting the warden, Frances noticed “his smile at my discomfort.” Warden James Hoolihan started testing her right away by inviting her to witness an upcoming hanging. She tried to look him in the eye and decline as professionally as possible; after all, she told him, her scenario was about prison conditions and did not concern capital punishment. Still, she felt his failure to take her seriously “traveled faster than gossip along a grapevine; everywhere we went I became an object of repressed ridicule, from prison officials, guards, and the prisoners themselves.” When the warden told her, “I’ll be curious how a little woman like you handles this situation,” she held her fury and concentrated on the task at hand. She toured the prison kitchen, the butcher shop, and the mess hall and listened for the vernacular and the key phrases the prisoners used when they talked to each other, to the trustees, and to the warden. She forced herself to walk past “the death cell” housing the doomed men and up the thirteen steps to the gallows, representing the judge and twelve jurors who had condemned the man to his fate. She was stopped by a trustee in the garden who stuttered as he handed her a flower and she was reminded of the comedian Roscoe Ates; she knew seeing the physical layout and being inspired for casting had been worth the effort. --- Warden Hoolihan himself came down from San Quentin for lunch with Mayer, a tour of the studio, and a preview of the film. Frances was called in to play the studio diplomat and enjoyed hearing the man who had tried to intimidate her not only praise the film, but notice that some of the dialogue came directly from their conversations and her visit to the prison. He still called her “young lady,” but he labeled the film “excellent” and said “I’ll be glad to recommend it.” ---- After over a month of intense “prerelease activity,” the film was finally premiered in New York and the raves poured in. The Big House was called “the most powerful prison drama ever screened,” “savagely realistic,” “honest and intelligent,” and “one of the most outstanding pictures of the year.

Our patients predict the culture by living out consciously what the masses of people are able to keep unconscious for the time being. The neurotic is cast by destiny into a Cassandra role. In vain does Cassandra, sitting on the steps of the palace at Mycenae when Agamemnon brings her back from Troy, cry, “Oh for the nightingale’s pure song and a fate like hers!” She knows, in her ill-starred life, that “the pain flooding the song of sorrow is [hers] alone,” and that she must predict the doom she sees will occur there. The Mycenaeans speak of her as mad, but they also believe she does speak the truth, and that she has a special power to anticipate events. Today, the person with psychological problems bears the burdens of the conflicts of the times in his blood, and is fated to predict in his actions and struggles the issues which will later erupt on all sides in the society. The first and clearest demonstration of this thesis is seen in the sexual problems which Freud found in his Victorian patients in the two decades before World War I. These sexual topics‒even down to the words‒were entirely denied and repressed by the accepted society at the time. But the problems burst violently forth into endemic form two decades later after World War II. In the 1920's, everybody was preoccupied with sex and its functions. Not by the furthest stretch of the imagination can anyone argue that Freud "caused" this emergence. He rather reflected and interpreted, through the data revealed by his patients, the underlying conflicts of the society, which the “normal” members could and did succeed in repressing for the time being. Neurotic problems are the language of the unconscious emerging into social awareness. A second, more minor example is seen in the great amount of hostility which was found in patients in the 1930's. This was written about by Horney, among others, and it emerged more broadly and openly as a conscious phenomenon in our society a decade later. A third major example may be seen in the problem of anxiety. In the late 1930's and early 1940's, some therapists, including myself, were impressed by the fact that in many of our patients anxiety was appearing not merely as a symptom of repression or pathology, but as a generalized character state. My research on anxiety, and that of Hobart Mowrer and others, began in the early 1940's. In those days very little concern had been shown in this country for anxiety other than as a symptom of pathology. I recall arguing in the late 1940's, in my doctoral orals, for the concept of normal anxiety, and my professors heard me with respectful silence but with considerable frowning. Predictive as the artists are, the poet W. H. Auden published his Age of Anxiety in 1947, and just after that Bernstein wrote his symphony on that theme. Camus was then writing (1947) about this “century of fear,” and Kafka already had created powerful vignettes of the coming age of anxiety in his novels, most of them as yet untranslated. The formulations of the scientific establishment, as is normal, lagged behind what our patients were trying to tell us. Thus, at the annual convention of the American Psychopathological Association in 1949 on the theme “Anxiety,” the concept of normal anxiety, presented in a paper by me, was still denied by most of the psychiatrists and psychologists present. But in the 1950's a radical change became evident; everyone was talking about anxiety and there were conferences on the problem on every hand. Now the concept of "normal" anxiety gradually became accepted in the psychiatric literature. Everybody, normal as well as neurotic, seemed aware that he was living in the “age of anxiety.” What had been presented by the artists and had appeared in our patients in the late 30's and 40's was now endemic in the land.

Despite the myth of American mobility, for decades the more socialized economies of northern Europe have done a far better job of allowing people to rise above the station of their parents, while class lines in the US have hardened. The American dream has been alive in social democratic Scandinavia—alive, but not well. As we’ve seen, the pressures of the global market have breached even well-defended social compromises in Sweden and Denmark. The preface of this book introduced a notional argument between Karl Marx and Karl Polanyi. Critics of capitalism writing in the spirit of Marx have long insisted that capitalism is doomed by its own contradictions. Polanyi, with Keynes, believed that given the right democratic mobilization and the right policy interventions, a mixed economy could adapt and thrive. That hope was realized in the three decades after World War II. Conversely, Polanyi argued that if markets were not harnessed in a broad public interest, their excesses would destroy both market society and democracy. This is what happened in the 1920s and 1930s, and it has echoes now.

Machiavelli’s fusion of Polybius and Aristotle yielded a future of gloom. The Romans had read Polybius to discover how a great empire would be doomed if it failed to keep Aristotle’s balance of monarchy, aristocracy, and democracy—the One, the Few, and the Many. Machiavelli’s reading was far more pessimistic. Not just Rome, but every free society is doomed from the start. Real republics exist in real time, not on some eternal plane like Plato’s literary version. “All human affairs are ever in a state of flux and cannot stand still,” the Discourses explains, meaning that every society will experience either constant improvement or decline.

Once a free people have reached this point, Machiavelli concluded, there is no hope left. Their empire may expand, as Rome’s did under the emperors. The wealth can continue to pour in. The arts may flourish; the political factionalism makes for dramatic entertainment, while people ignore the underlying rot. But such a society is doomed, unless a major crisis forces a change in its thinking.

English poet Phillip Larkin’s famous poem,’Toads,’ suggest that two types of toads drive a person to work for the dull business of making money. First, is the influence of society for a person to labor in a conventional manner, and second, the inner pressure people exert upon themselves to procure a secure future by working and saving for their old age. Larkin concludes that a person is doomed if either type of brute toad squats on their life. Some people drive the squatty toad away by living on their wit, or by willingly accepting a lifestyle without fame, fortune, and financial security. Perchance as Philip Larkin suggested in his illustrious poem, I should not continue to allow the toad work to squat on my life by escaping the burdensome exterior pressure to work without spiritual replenishment. Perhaps with thoughtful study, I can eliminate a malignant personal tumor that leaching manifestations drove me to strive for money, fame, and unrequited love.

The world might split open like a cracked apple, death be expected, prepared for. Moons might ride the sky and love, doomed, struggle to grow in impossible places. Baby would still lisp the cute remark, refuse spinach, need unobtainable gaiters. Listening, Ruth felt drawn into a cult, a society, in which adult people were no longer required to stand alone, but where supported by their children. How can we move, think, breathe, they groaned, when impeded by these living crutches? But without them, life would be too dangerous; an emptiness in which, the most fearful thing of all, there would be no time, no landmarks.

The fate of all books, Serge, is to be the prison of thought. Each book is a noose for human liberty. Isn't it true that all these shelves look like iron bars? Aspiring to immortality, the human spirit produces a book - its own tomb. An inexorable doom, Serge: man is in permanent rebellion, and rebellion is no more than a leap from one prison to another; from one's mother's womb into the womb of society, into the shackles of obligatory rules, and from there - into the grave! Marcus Aurelius was no fool: he knew how to sense freedom while rattling his chains, and possessed sufficient wisdom to look through the walls of his prison.

Were those statues there before?” Buer waves his little cuttlefish tentacles and moves his finger across the paper. “They’re new. A different icon for each of the Seven Noble Virtues.” He’s not lying. They’re all there. All the personality quirks that give Hellions a massive cultural hard-on. Cunning. Ruthlessness. Ferocity. Deception. Silence. Strength. Joy. They’re represented by a collection of demonic marble figures with leathery wings and forked tongues, bent spines and razor dorsal fins, clusters of eyestalks and spider legs. The colonnades look like the most fucked-up miniature golf course in the universe and they’re on what’s supposed to be the new City Hall. “I have an idea. How about instead of the Legion of Doom we put up the Rat Pack and the lyrics to ‘Luck Be a Lady’?” “Excuse me?” says Buer. “What I mean is, it looks a little fascist.” “Thank you.” “That wasn’t a compliment.

4. Life Consists in Conflict. Life consists in conflict. So long as man remains a social animal he cannot live in isolation. All individual hopes and aspirations depend on society. Society is reflected in the individual, and the individual in society. In spite of this, his inborn free will and love of liberty seek to break away from social ties. He is also a moral animal, and endowed with love and sympathy. He loves his fellow-beings, and would fain promote their welfare; but he must be engaged in constant struggle against them for existence. He sympathizes even with animals inferior to him, and heartily wishes to protect them; yet he is doomed to destroy their lives day and night. He has many a noble aspiration, and often soars aloft by the wings of imagination into the realm of the ideal; still his material desires drag him down to the earth. He lives on day by day to continue his life, but he is unfailingly approaching death at every moment. The more he secures new pleasure, spiritual or material, the more he incurs pain not yet experienced. One evil removed only gives place to another; one advantage gained soon proves itself a disadvantage. His very reason is the cause of his doubt and suspicion; his intellect, with which he wants to know everything, declares itself to be incapable of knowing anything in its real state; his finer sensibility, which is the sole source of finer pleasure, has to experience finer suffering. The more he asserts himself, the more he has to sacrifice himself. These conflictions probably led Kant to call life "a trial time, wherein most succumb, and in which even the best does not rejoice in his life." "Men betake themselves," says Fichte, "to the chase after felicity. . . . But as soon as they withdraw into themselves and ask themselves, 'Am I now happy?' the reply comes distinctly from the depth of their soul, 'Oh no; thou art still just as empty and destitute as before!' . . . They will in the future life just as vainly seek blessedness as they have sought it in the present life." It

If you build a society in which children honor their parents, your society will long survive. And the corollary is: A society in which children do not honor their parents is doomed to self-destruction.

If you build a society in which children honor their parents, your society will long survive. And the corollary is: a society in which children do not honor their parents is doomed to self-destruction. In our time, this connection between honoring parents and maintaining civilization is not widely recognized.