Suppression Of Ideas Quotes

The cure for a fallacious argument is a better argument, not the suppression of ideas.

You can’t crush ideas by suppressing them. You can only crush them by ignoring them. By refusing to think, refusing to change.

A celibate clergy is an especially good idea, because it tends to suppress any hereditary propensity toward fanaticism.

The so-called paradox of freedom is the argument that freedom in the sense of absence of any constraining control must lead to very great restraint, since it makes the bully free to enslave the meek. The idea is, in a slightly different form, and with very different tendency, clearly expressed in Plato. Less well known is the paradox of tolerance: Unlimited tolerance must lead to the disappearance of tolerance. If we extend unlimited tolerance even to those who are intolerant, if we are not prepared to defend a tolerant society against the onslaught of the intolerant, then the tolerant will be destroyed, and tolerance with them. — In this formulation, I do not imply, for instance, that we should always suppress the utterance of intolerant philosophies; as long as we can counter them by rational argument and keep them in check by public opinion, suppression would certainly be unwise. But we should claim the right to suppress them if necessary even by force; for it may easily turn out that they are not prepared to meet us on the level of rational argument, but begin by denouncing all argument; they may forbid their followers to listen to rational argument, because it is deceptive, and teach them to answer arguments by the use of their fists or pistols. We should therefore claim, in the name of tolerance, the right not to tolerate the intolerant. We should claim that any movement preaching intolerance places itself outside the law, and we should consider incitement to intolerance and persecution as criminal, in the same way as we should consider incitement to murder, or to kidnapping, or to the revival of the slave trade, as criminal.

Nora had always had a problem accepting herself. From as far back as she could remember, she'd had the sense that she wasn't enough. Her parents who both had their own insecurities, had encouraged that idea. She imagined, now, what it would be like to accept herself completely. Every mistake she had ever made. Every mark on her body. Every dream she had ever made. Every mark on her body. Every dream she hadn't reached or pain she had felt. Every lust or longing she had suppressed. She imagined accepting it all. The way she accepted nature. The way she accepted a glacier or a puffin or the breach of a whale. She imagined seeing herself as just another brilliant freak of nature. Just another sentient animal, trying her best. And in doing so, she imagined what it was like to be free.

You're obliged to pretend respect for people and institutions you think absurd. You live attached in a cowardly fashion to moral and social conventions you despise, condemn, and know lack all foundation. It is that permanent contradiction between your ideas and desires and all the dead formalities and vain pretenses of your civilization which makes you sad, troubled and unbalanced. In that intolerable conflict you lose all joy of life and all feeling of personality, because at every moment they suppress and restrain and check the free play of your powers. That'€™s the poisoned and mortal wound of the civilized world.

The suppression of uncomfortable ideas may be common in religion or in politics, but it is not the path to knowledge, and there's no place for it in the endeavor of science. We do not know beforehand where fundamental insights will arise from about our mysterious and lovely solar system. The history of our study of our solar system shows us clearly that accepted and conventional ideas are often wrong, and that fundamental insights can arise from the most unexpected sources.

Censorship and the suppression of reading materials are rarely about family values and almost always about control; About who is snapping the whip, who is saying no, and who is saying go. Censorship's bottom line is this: if the novel Christine offends me, I don't want just to make sure it's kept from my kid; I want to make sure it's kept from your kid, as well, and all the kids. This bit of intellectual arrogance, undemocratic and as old as time, is best expressed this way: "If it's bad for me and my family, it's bad for everyone's family." Yet when books are run out of school classrooms and even out of school libraries as a result of this idea, I'm never much disturbed not as a citizen, not as a writer, not even as a schoolteacher . . . which I used to be. What I tell kids is, Don't get mad, get even. Don't spend time waving signs or carrying petitions around the neighborhood. Instead, run, don't walk, to the nearest nonschool library or to the local bookstore and get whatever it was that they banned. Read whatever they're trying to keep out of your eyes and your brain, because that's exactly what you need to know.

I believe that the dominant society establishes an idea of what “normal” is simply to suppress differences, which means that any of us who fall outside of their “normal” will eventually be oppressed.

It is not a dream, it is a simple feat of scientific electrical engineering, only expensive — blind, faint-hearted, doubting world! [...] Humanity is not yet sufficiently advanced to be willingly led by the discoverer's keen searching sense. But who knows? Perhaps it is better in this present world of ours that a revolutionary idea or invention instead of being helped and patted, be hampered and ill-treated in its adolescence — by want of means, by selfish interest, pedantry, stupidity and ignorance; that it be attacked and stifled; that it pass through bitter trials and tribulations, through the strife of commercial existence. So do we get our light. So all that was great in the past was ridiculed, condemned, combatted, suppressed — only to emerge all the more powerfully, all the more triumphantly from the struggle." – Nikola Tesla (at the end of his dream for Wardenclyffe)

The principal function of racist ideas in American history has been the suppression of resistance to racial discrimination and its resulting racial disparities. The beneficiaries of slavery, segregation, and mass incarceration have produced racist ideas of Black people being best suited for or deserving of the confines of slavery, segregation, or the jail cell. Consumers of these racist ideas have been led to believe there is something wrong with Black people, and not the policies that have enslaved, oppressed, and confined so many Black people.

Odd words floated back to them over the hundreds of heads. "Nobility of spirit"..."intellectual contribution"..."greatness of heart"...It did not mean very much. It had little to do with Dumbledore as Harry had known him. He suddenly remembered Dumbledore's idea of a few words, "nitwit," "oddment," "blubber," and "tweak," and again had to suppress a grin...

Science is generated by and devoted to free inquiry: the idea that any hypothesis, no matter how strange, deserves to be considered on its merits. The suppression of uncomfortable ideas may be common in religion and politics, but it is not the path to knowledge; it has no place in the endeavor of science. We do not know in advance who will discover fundamental new insights.

What else do you do there except lie—lie to yourself and others, lie about everything you recognize in your heart to be true? You’re obliged to pretend respect for people and institutions you think absurd. You live attached in a cowardly fashion to moral and social conventions you despise, condemn, and know lack all foundation. It is that permanent contradiction between your ideas and desires and all the dead formalities and vain pretences of your civilization which makes you sad, troubled and unbalanced. In that intolerable conflict you lose all joy of life and all feeling of personality, because at every moment they suppress and restrain and check the free play of your powers. That’s the poisoned and mortal wound of the civilized world.

The suppression of uncomfortable ideas may be common in religion and politics, but it is not the path to knowledge; it has no place in the endeavor of science.

The idea that any art is achieved 'intuitively' is a dehumanization of the brains, effort, and the traditions of the artist, and a classification of said artist as subhuman. It is those supposed incapable of intelligence, training, or connection with a tradition who are described as working by instinct or intuition.

Many of you would like to take evil and step on it, destroying it like you would a bug. Squish, smash! Begone into another reality! This practice of eliminating human life because it is perceived as evil does you no good. In the end your history and experience are filled with war of one kind or another; humans fighting one another for the right to speak their truth and share their perception.And one human or another is always wanting to suppress someone else's ideas, someone else's thinking.

Only the ideas that we actually live are of any value. You knew all along that your sanctioned world was only half the world and you tried to suppress the second half the same way the priests and teachers do. You won't succeed. No one succeeds in this once he has begun to think.

If you are a woman and wish to become pre-eminent in a field, it's a good idea to (a) invent it and (b) locate it in an area either so badly paid or of such low status that men don't want it

Exercising the right of occasional suppression and slight modification, it is truly absurd to see how plastic a limited number of observations become, in the hands of men with preconceived ideas.

To suppress the vote is to make a mockery of democracy. And those who do so are essentially acknowledging that their policies are unpopular. If you can’t convince a majority of voters that your ideas are worthy, you try to limit the pool of voters.

Inevitability and eternity have specific propaganda styles. Inevitability politicians spin facts into a web of well-being. Eternity politicians suppress facts in order to dismiss the reality that people are freer and richer in other countries, and the idea that reforms could be formulated on the basis of knowledge.

Ideas are impressed on the subconscious through the medium of feeling. No idea can be impressed on the subconscious until it is felt, but once felt – be it good, bad or indifferent – it must be expressed. Feeling is the one and only medium through which ideas are conveyed to the subconscious. Therefore, the man who does not control his feeling may easily impress the subconscious with undesirable states. By control of feeling is not meant restraint or suppression of your feeling, but rather the disciplining of self to imagine and entertain only such feeling as contributes to your happiness. Control of your feeling is all important to a full and happy life.

The suppression of uncomfortable ideas may be common in religion and politics, but it is not the path to knowledge; it has no place in the endeavor of science.

You can’t crush ideas by suppressing them. You can only crush them by ignoring them.

The opposite of poverty isn't property. The opposite of both poverty and property is community. For in community we become rich: rich in friends, in neighbours, in colleagues, in comrades, in brothers and sisters. Together, as a community, we can help ourselves in most of our difficulties. For after all, there are enough people and enough ideas, capabilities and energies to be had. They are only lying fallow, or are stunted and suppressed. So let us discover our wealth; let us discover our solidarity; let us build up communities; let us take our lives into our own hands, and at long last out of the hands of the people who want to dominate and exploit us.

Those who seek to suppress voting today are either ignorant of the history or are, as I suspect is more often the case, malevolently choosing to ignore it... To suppress the vote is to make a mockery of democracy. And those who do so are essentially acknowledging that their policies are unpopular. If you can't convince a majority of voters that your ideas are worthy, you try to limit the pool of voters. This reveals a certain irony: Many who are most vocal in championing a free, open, and dynamic economy are the same political factions that suppress these principles when it comes to the currency of ideas.

Recently we have seen a level of public protest unlike anything we have witnessed in decades. Dissent is about marching, and making one’s voice heard in the streets and at the ballot box. But at the same time, there are strong voices calling this dissent unpatriotic and dangerous. We cannot let the forces of suppression win. America works best when new thoughts can emerge to compete, and thrive, in a marketplace of ideas.

Doubt was nothing more than an epistemological humility: a deep and practical awareness that outside our sphere of knowledge there existed information and experiences that might show our position to be in error. Doubt causes us to hold a strong position a bit more loosely, such that an acknowledgment of ignorance or error doesn't crush our sense of self or leave us totally unmoored if our position proves untenable. Certainty is the opposite: it hampers inquiry and hinders growth. It teaches us to ignore evidence that contradicts our ideas, and encourages us to defend our position at all costs, even as it reveals itself as indefensible. Certainty sees compromise as weak, hypocritical, evil, suppressing empathy and allowing us to justify inflicting horrible pain on others.

So many people spend their whole lives searching in vain for their other half, the missing half who completes them. But since it was easier to find a shadow on a cloudy day, people settled for what they could get over time suppressing the idea that something deeper might be out there waiting for them.

We visited Mao's old house, which had been turned into a museum-cum-shrine. It was rather grand––quite different from my idea of a lodging for exploited peasants, as I had expected it to be. A caption underneath an enormous photograph of Mao's mother said that she had been a very kind person and, because her family was relatively well off, had often given food to the poor. So our Great Leader's parents had been rich peasants! But rich peasants were class enemies! Why were Chairman Mao's parents heroes when other class enemies were objects of hate? The question frightened me so much that I immediately suppressed it.

You're obliged to pretend respect for people and institutions you find absurd. You live attached in a cowardly fashion to moral and social conventions you despise, condemn, and know lack all foundation. It is that permanent contradiction between your ideas and desires and all the dead formalities and vain pretenses of your civilization which makes you sad, troubled and unbalanced. In that intolerable conflict you lose all joy of life and feeling of personality, because at every moment they suppress and restrain and check the free play of your powers. That's the poisoned and mortal wound of the civilized world.

The mystic's idea of deliberately stupefying and stultifying himself is an "abomination unto the Lord." This, by the way, does not conflict with the rules of Yoga. That kind of suppression is comparable to the restrictions in athletic training, or diet in sickness.

The days, whether lapsing or lingering, were a stiff reality; the suppression of anxiety was a thin idea; the taste of life itself was the taste of suspense.

The genuinely modern idea of creating ethnically homogeneous nation-states through the suppression, expulsion and often murder of ‘suspect’ minorities was by no means a Nazi invention.

He felt a bit guilty, frightening her this way. What was she doing, quivering in the bushes while she tried to suppress her sobs? The idea of life without him must be breaking her heart.

In our growing science of hypnotism we find the promise of a possibility of replacing old inherent instincts by new suggestions, grafting upon or replacing the inherited fixed ideas. Very much indeed of what we call moral education is such an artificial modification and perversion of instinct ; pugnacity is trained into courageous self-sacrifice, and suppressed sexuality into religious emotion.

. The whole idea of heaven and hell is a perfect illustration of just how the core of Christian doctrine is antithetical to reason, rationality and even life. It elevates ignorance and non-productivity and suppresses creative and innovative thought. One competent scientist is worth more than a thousand evangelists.

We have a predator that came from the depths of the cosmos and took over the rule of our lives. Human beings are its prisoners. The Predator is our lord and master. It has rendered us docile, helpless. If we want to protest, it suppresses our protest. If we want to act independently, it demands that we don't do so... I have been beating around the bush all this time, insinuating to you that something is holding us prisoner. Indeed we are held prisoner! "This was an energetic fact for the sorcerers of ancient Mexico ... They took us over because we are food for them, and they squeeze us mercilessly because we are their sustenance. just as we rear chickens in chicken coops, the predators rear us in human coops, humaneros. Therefore, their food is always available to them." "No, no, no, no," [Carlos replies] "This is absurd don Juan. What you're saying is something monstrous. It simply can't be true, for sorcerers or for average men, or for anyone." "Why not?" don Juan asked calmly. "Why not? Because it infuriates you? ... You haven't heard all the claims yet. I want to appeal to your analytical mind. Think for a moment, and tell me how you would explain the contradictions between the intelligence of man the engineer and the stupidity of his systems of beliefs, or the stupidity of his contradictory behaviour. Sorcerers believe that the predators have given us our systems of belief, our ideas of good and evil, our social mores. They are the ones who set up our hopes and expectations and dreams of success or failure. They have given us covetousness, greed, and cowardice. It is the predators who make us complacent, routinary, and egomaniacal." "'But how can they do this, don Juan? [Carlos] asked, somehow angered further by what [don Juan] was saying. "'Do they whisper all that in our ears while we are asleep?" "'No, they don't do it that way. That's idiotic!" don Juan said, smiling. "They are infinitely more efficient and organized than that. In order to keep us obedient and meek and weak, the predators engaged themselves in a stupendous manoeuvre stupendous, of course, from the point of view of a fighting strategist. A horrendous manoeuvre from the point of view of those who suffer it. They gave us their mind! Do you hear me? The predators give us their mind, which becomes our mind. The predators' mind is baroque, contradictory, morose, filled with the fear of being discovered any minute now." "I know that even though you have never suffered hunger... you have food anxiety, which is none other than the anxiety of the predator who fears that any moment now its manoeuvre is going to be uncovered and food is going to be denied. Through the mind, which, after all, is their mind, the predators inject into the lives of human beings whatever is convenient for them. And they ensure, in this manner, a degree of security to act as a buffer against their fear." "The sorcerers of ancient Mexico were quite ill at ease with the idea of when [the predator] made its appearance on Earth. They reasoned that man must have been a complete being at one point, with stupendous insights, feats of awareness that are mythological legends nowadays. And then, everything seems to disappear, and we have now a sedated man. What I'm saying is that what we have against us is not a simple predator. It is very smart, and organized. It follows a methodical system to render us useless. Man, the magical being that he is destined to be, is no longer magical. He's an average piece of meat." "There are no more dreams for man but the dreams of an animal who is being raised to become a piece of meat: trite, conventional, imbecilic.

He touched the sword he had taken from the ambush. "Aside from this and the trio of juggling stones, I've nothing but the clothes on my back." Well then, tomorrow we'll go-" "No. Prince Ryne told me to make sure you stay in the manor." "It's just into town to buy you a few things. Surely there won't be any danger at the market." I sensed a softening. "And we'll take along Saul or Odd." No. We'll send one of the caregivers with a shopping list," Flea said. "Hey, that's..." He waited. I huffed. "A good idea. But don't be so smug. You're not going to win every argument." "Oh, yes, I am." "Oh, no, you're not." Flea straightened to his full height. When did he get so tall? He rested his hands on his hips. "I am. Prince Ryne trusted me with the task of keeping you safe. And I'm not going to disappoint him." I crossed my arms. "You sound like Kerrick." "Thank you." Uh-huh. You do know I disobeyed almost all of his orders. Right?" I suppressed a grin. "I do. But I'm smarter than Kerrick." "You are?" Oh, yes. I know the magic word." "And what would that be?" "Please.

The most powerful anti-Christian movement is the one that takes over and "radicalizes" the concern for victims in order to paganize it. The powers and principalities want to be “revolutionary” now, and they reproach Christianity for not defending victims with enough ardor. In Christian history they see nothing but persecutions, acts of oppression, inquisitions. This other totalitarianism presents itself as the liberator of humanity. In trying to usurp the place of Christ, the powers imitate him in the way a mimetic rival imitates his model in order to defeat him. They denounce the Christian concern for victims as hypocritical and a pale imitation of the authentic crusade against oppression and persecution for which they would carry the banner themselves. In the symbolic language of the New Testament, we would say that in our world Satan, trying to make a new start and gain new triumphs, borrows the language of victims. ... The Antichrist boasts of bringing to human beings the peace and tolerance that Christianity promised but has failed to deliver. Actually, what the radicalization of contemporary victimology produces is a return to all sorts of pagan practices: abortion, euthanasia, sexual undifferentiation, Roman circus games galore but without real victims, etc. Neo-paganism would like to turn the Ten Commandments and all of Judeo-Christian morality into some alleged intolerable violence, and indeed its primary objective is their complete abolition. Faithful observance of the moral law is perceived as complicity with the forces of persecution that are essentially religious... Neo-paganism locates happiness in the unlimited satisfaction of desires, which means the suppression of all prohibitions. This idea acquires a semblance of credibility in the limited domain of consumer goods, whose prodigious multiplication, thanks to technological progress, weakens certain mimetic rivalries. The weakening of mimetic rivalries confers an appearance of plausibility, but only that, on the stance that turns the moral law into an instrument of repression and persecution.

One morning last week He gave me an assignment: for one day I was to go on a "fast" from criticism. I was not to criticize anybody about anything. Into my mind crowded all the usual objections, "But then what happens to value judgments? You yourself, Lord, spoke of 'righteous judgment.' How could society operate without standards and limits?" All such resistance was brushed aside, "Just obey Me without questioning: an absolute fast on any critical judgments for this day." ...Barbed comments about certain world leaders were suppressed. In our talkative family no one seemed to notice. Bemused, I noticed that my comments were not missed. The federal government, the judicial system, and the institutional church could somehow get along without my penetrating observations. ...That afternoon, a specific, positive vision for this life was dropped into my mind with God's unmistakable hallmark on it-joy. Ideas began to flow in a way I had not experienced in years. My critical nature had not corrected a single one of the multitudinous things I found fault with. What it had done was stifle my creativity-in prayer, in relationships, perhaps even in writing-ideas that He wanted to give me.

Self-discipline is central to the leadership of institutions and to reforming them. A favorite saying of mine is "Never miss a good chance to shut up." I won't tell you how many times in a congressional hearing I just wanted to scream. How often in the White House Situation Room I wanted to say, "That's the dumbest idea I ever heard." How often in a briefing at the CIA or the Pentagon I wanted to tell someone where to stick his PowerPoint slides. Senior leaders want to blow off steam-shout at people- all the time. But to be an effective leader, you have to suppress those urges.

One morning last week He gave me an assignment: for one day I was to go on a "fast" from criticism. I was not to criticize anybody about anything. Into my mind crowded all the usual objections, "But then what happens to value judgments? You yourself, Lord, spoke of 'righteous judgment.' How could society operate without standards and limits?" All such resistance was brushed aside, "Just obey Me without questioning: an absolute fast on any critical judgments for this day." ...Barbed comments about certain world leaders were suppressed. In our talkative family no one seemed to notice. Bemused, I noticed that my comments were not missed. The federal government, the judicial system, and the institutional church could somehow get along without my penetrating observations. ...That afternoon, a specific, positive vision for this life was dropped into my mind with God's unmistakable hallmark on it-joy. Ideas began to flow in a way I had not experienced in years. My critical nature had not corrected a single one of the multitudinous things I found fault with. What it had done was stifle my creativity-in prayer, in relationships, perhaps even in writing-ideas that He wanted to give me.

It is only in the CREATION that all our ideas and conceptions of a word of God can unite. The Creation speaketh an universal language, independently of human speech or human language, multiplied and various as they be. It is an ever existing original, which every man can read. It cannot be forged; it cannot be counterfeited; it cannot be lost; it cannot be altered; it cannot be suppressed. It does not depend upon the will of man whether it shall be published or not; it publishes itself from one end of the earth to the other. It preaches to all nations and to all worlds; and this word of God reveals to man all that is necessary for man to know of God. Do we want to contemplate his power? We see it in the immensity of the creation. Do we want to contemplate his wisdom? We see it in the unchangeable order by which the incomprehensible Whole is governed. Do we want to contemplate his munificence? We see it in the abundance with which he fills the earth. Do we want to contemplate his mercy? We see it in his not withholding that abundance even from the unthankful. In fine, do we want to know what God is? Search not the book called the scripture, which any human hand might make, but the scripture called the Creation.

People who assume that voter ID would suppress the black vote have to believe that millions of blacks are uniquely incompetent citizens. Few things in civic life are simpler than obtaining an ID, and identification is needed almost everywhere in society. One has to believe in widespread black incompetence in order to believe that obtaining an ID is too difficult for a vast number of blacks. And is virtually every democracy in the world racist for requiring voter ID? Again, the answer is no. The idea is absurd.

Countries where commerce thrives have far less violence than countries where it is suppressed. Does

Many hypotheses proposed by scientists as well as by non scientists turn out to be wrong. But science is a self correcting enterprise. To be accepted, all new ideas must survive rigorous standards of evidence. The worst aspect of the Velikovsky affair is not that his hypotheses were wrong or in contradiction to firmly established facts, but that some who called themselves scientists attempted to suppress Velikovsky's work. Science is generated by and devoted to free inquiry: the idea that any hypothesis, no matter how strange, deserves to be considered on its merits. The suppression of uncomfortable ideas may be common in religion and politics, but it is not the path to knowledge; it has no place in the endeavor of science. We do not know in advance who will discover fundamental new insights.

Vigorous criticism is more constructive in science than in some other areas of human endeavor because in science there are adequate standards of validity that can be agreed upon by competent practitioners the world over. The objective of such criticism is not to suppress but rather to encourage the advance of new ideas: those that survive a firm skeptical scrutiny have a fighting chance of being right, or at least useful.

● The wounds cannot heal unless they are open. ● Once something unconscious is brought to the conscious mind, it evaporates. ● You come in contact with so many people, and everybody is feeding his idea into your mind. And nobody knows you—not even you yourself know. ● Before a child becomes aware of what is real, he has been taught to suppress it. ● If you want to have a very secure relationship, then you will have to love a dead man. ● One has to understand the logic of the mind. If you don't understand, you will be a victim of it. ● You want to be loved, but you have not thought about it: Are you capable of receiving love?

This idea of collective liberty also was expressed in many bizarre obligations which New England towns collectively imposed upon their members. Eastham’s town meeting, for example, ordered that no single man could marry until he had killed six blackbirds or three crows. Every town book contained many such rules.4 The General Court also passed sweeping statutes which allowed the magistrates to suppress almost any act, by any means. One such law, for example, threatened that “if any man shall exceed the bounds of moderation, we shall punish him severely.” The definition of “exceeding the bounds of moderation” was left to the magistrate.

First — That the idea or belief of a word of God existing in print, or in writing, or in speech, is inconsistent in itself for reasons already assigned. These reasons, among many others, are the want of a universal language; the mutability of language; the errors to which translations are subject; the possibility of totally suppressing such a word; the probability of altering it, or of fabricating the whole, and imposing it upon the world.

But none of the feeling which the joys or misfortunes of a real person arouse in us can be awakened except through a mental picture of those joys or misfortunes; and the ingenuity of the first novelist lay in his understanding that, as the image was the one essential element in the complicated structure of our emotions, so that simplification of it which consisted in the suppression, pure and simple, of real people would be a decided improvement. A real person, profoundly as we may sympathise with him, is in a great measure perceptible only through our senses, that is to say, remains opaque, presents a dead weight which our sensibilities have not the strength to lift. If some misfortune comes to him, it is only in one small section of the complete idea we have of him that we are capable of feeling any emotion; indeed it is only in one small section of the complete idea he has of himself that he is capable of feeling any emotion either. The novelist's happy discovery was to think of substituting for those opaque sections, impenetrable to the human soul, their equivalent in immaterial sections, things, that is, which one's soul can assimilate. After which it matters not that the actions, the feelings of this new order of creatures appear to us in the guise of truth, since we have made them our own, since it is in ourselves that they are happening.

In the time of Luther, Spinoza, Galileo, or Voltaire people did not complain because they were “offended” or “insulted” by the ideas these men put forward.123 New ideas were suppressed, to be sure, and even more brutally than nowadays, but not because people said they felt “offended.” The Inquisition was not “insulted” by the heretics, atheists, and secularists they brought to the stake. Where does this contemporary preoccupation with being “offended” and “insulted” come from? Why do people feel victimized if contradicted? What is the origin of those frequent calls for “respect” and “dialogue,” as if there were people who advocated “disrespect” or would favor stopping the dialogue?

If you are striving to be perfect and pure, everything depends on getting the right idea of what absolute purity and perfection mean. We tend to get trapped in the idea of a static perfection that leads to rigid perfectionism. Abstract speculation can create an image of God that is foreign to the human heart. On the level of religious doctrine, it's a God that is totally purged of anything that we call dark. Then we try to live up to the standards of a God that is purely light and we can't handle the darkness within us. And because we can't handle it, we suppress it. But the more we suppress it, the more it leads its own life, because it's not integrated. Before we know it, we are in serious trouble.

I can see that your thoughts are deeper than you yourself are able to express. But since this is so, you know, don't you, that you've never lived what you are thinking and that isn't good. Only the ideas that we actually live are of any value. You knew all along that your sanctioned world was only half the world and you tried to suppress the second half the same way the priests and teachers do. You won't succeed. No one succeeds in this once he has begun to think." This went straight to my heart. "But there are forbidden and ugly things in the world!" I almost shouted. "You can't deny that. And they are forbidden, and we must renounce them. Of course I know that murder and all kinds of vices exist in the world but should I become a criminal just because they exist?" "We won't be able to find all the answers today," Max soothed me. "Certainly you shouldn't go kill somebody or rape a girl, no! But you haven't reached the point where you can understand the actual meaning of 'permitted' and 'forbidden.' You've only sensed part of the truth. You will feel the other part, too, you can depend on it. For instance, for about a year you have had to struggle with a drive that is stronger than any other and which is considered 'forbidden.' The Greeks and many other peoples, on the other hand, elevated this drive, made it divine and celebrated it in great feasts. What is forbidden, in other words, is not something eternal; it can change. Anyone can sleep with a woman as soon as he's been to a pastor with her and has married her, yet other races do it differently, even nowadays. That is why each of us has to find out for himself what is permitted and what is forbidden -forbidden for him. It's possible for one never to transgress a single law and still be a bastard. And vice versa. Actually it's only a question of convenience. Those who are too lazy and comfortable to think for themselves and be their own judges obey the laws. Others sense their own laws within them; things are forbidden to them that every honorable man will do any day in the year and other things are allowed to them that are generally despised. Each person must stand on his own feet.

Sometimes ego is suppressed on the ascent. Sometimes an idea is so powerful or timing is so perfect (or one is born into wealth or power) that it can temporarily support or even compensate for a massive ego. As success arrives, like it does for a team that has just won a championship, ego begins to toy with our minds and weaken the will that made us win in the first place. We know that empires always fall, so we must think about why—and why they seem to always collapse from within.

Quite naturally, holders of power wish to suppress wild research. Unrestricted questing after knowledge has a long history of producing unwanted competition. The powerful want a “safe line of investigations,” which will develop only those products and ideas that can be controlled and, most important, that will allow the larger part of the benefits to be captured by inside investors. Unfortunately, a random universe full of relative variables does not insure such a “safe line of investigations.

Alas! The work was incomplete, I admit: we demolished the ancient regime in deeds; we were not able to suppress it entirely in ideas. To destroy abuses is not sufficient; customs must be modified. The mill is there no longer; the wind is still there.

We in the West still seemed to believe the old story of how a man transformed an Islamic empire into a secular republic: Atatürk came along, changed some rules, the people followed. Old Turkish textbooks didn’t portray the suppression of Islam as anything other than a liberation. But I began to question for the first time what it was like to suddenly lose your language, your mode of dress, your idea of the world. My assumption had been that any social revolution that resulted in a country becoming more “modern,” in the American sense, must have been a good thing. In Turkey, not only had this revolution been damaging, but it hadn’t worked. It was strange, I was as critical of the United States as I thought one could be. But at that point, I still had no idea that with even those political views came an unassailable, perhaps unconscious faith in my country’s inherent goodness, as well as in my country’s Western way of living, and perhaps in my own inherent, God-given, Christian-American goodness as well.

In large swaths of academia and journalism the fallacies are applied with gusto, with ideas attacked or suppressed because their proponents, sometimes from centuries past, bear unpleasant odors and stains. It reflects a shift in one’s conception of the nature of beliefs: from ideas that may be true or false to expressions of a person’s moral and cultural identity. It also bespeaks a change in how scholars and critics conceive of their mission: from seeking knowledge to advancing social justice and other moral and political causes

Alongside of the physical symptoms of hysteria, a number of psychical disturbances are to be observed, in which at some future time the changes characteristic of hysteria will no doubt be found but the analysis of which has hitherto scarcely been begun. These are changes in the passage and in the association of ideas, inhibitions of the activity of the will, magnification and suppression of feelings, etc. -- which may be summarized as "changes in the normal distribution over the nervous system of the stable amounts of excitation".

In all conflicts between groups, there are three elements. One: the certitude that our group is morally superior, possibly even chosen by God. All others should follow our example or be at our service. In order to bring peace to the world, we have to impose our set of beliefs upon others, through manipulation, force, and fear, if necessary. Two: a refusal or incapacity to see or admit to any possible errors or faults in our group. The undeniable nature of our own goodness makes us think we are infallible; there can be no wrong in us. Three: a refusal to believe that any other group possesses truth or can contribute anything of value. At best, others may be regarded as ignorant, unenlightened, and possessing only half—truths; at worst, they are seen as destructive, dangerous, and possessed by evil spirits: they need to be overpowered for the good of humanity. Society and cultures are, then, divided into the “good” and the “bad”; the good attributing to themselves the mission to save, to heal, to bring peace to a wicked world, according to their own terms and under their controlling power. Such is the story of all civilizations through the ages as they spread over the earth by invading and colonizing. Differences must be suppressed; “savages” must be civilized. We must prove by all possible means that our culture, our power, our knowledge, and our technology are the best, that our gods are the only gods! This is not just the story of civilizations but also of all wars of religion, inquisitions, censorships, dictatorships; all things, in short, that are ideologies. An ideology is a set of ideas translated into a set of values. Because they are held to be absolutely true, these ideas and values need to be imposed on others if they are not readily accepted. A political system, a school of psychology, and a philosophy of economics can all be ideologies. Even a place of work can be an ideology. Religious sub—groups, sects, are based upon ideological principles. Religions themselves can become ideologies. And ideologues, by their nature, are not open to new ideas or even to debate; they refuse to accept or listen to anyone else’s reality. They refuse to admit any possibility of error or even criticism of their system; they are closed up in their set of ideas, theories, and values. We human beings have a great facility for living illusions, for protecting our self—image with power, for justifying it all by thinking we are the favoured ones of God.

In the case of such “besetting” evil thoughts, our natural reaction is often suppression: to push the offending idea back down, deep into our subconscious, in order to rid ourselves of it quickly. But that never works. The most effective way to truly rid our mind of a suppressed thought is to face it squarely and reject it.

It is only in the CREATION that all our ideas and conceptions of a word of God can unite. The Creation speaketh an universal language, independently of human speech or human language, multiplied and various as they may be. It is an ever-existing original, which every man can read. It cannot be forged; it cannot be counterfeited; it cannot be lost; it cannot be altered; it cannot be suppressed. It does not depend upon the will of man whether it shall be published or not; it publishes itself from one end of the earth to the other. It preaches to all nations and to all worlds; and this word of God reveals to man all that is necessary for man to know of God.

Quincy laughed. "If I were Elizabeth I shouldn't thank either of you for that comforting diagnosis. Would it do any good to open Aunt Sarai's grave and drive a stake through her? If you believe in as much sorcery as that, you must regret the days of witch-burners, Carew." Carew said quietly, "No. Witch-burners were barbarous blunderers. If I wanted to suppress a dangerous letter, could I do it by burning the envelope and leaving the letter loose? The witch would come back unchanged; I should merely have postponed the danger until another time and place. And have further handicapped myself to meet it, by depriving the witch, by violent death, of the years allotted her, or him, for evolution." Joseph said with dry humor, "She might not have used them for that, Carew. At least not for your idea of it." Carew shrugged. "That would be her responsibility, not mine. And, in any case, she would be that many years nearer the time of her inevitable change." This time Joseph did not answer, only smiled.

A society that values order above all else will seek to suppress curiosity. But a society that believes in progress, innovation and creativity will cultivate it, recognising that the enquiring minds of its people constitute its most valuable asset. In medieval Europe, the enquiring mind – especially if it enquired too closely into the edicts of Church or state – was stigmatised. During the Renaissance and Reformation, received wisdoms began to be interrogated, and by the time of the Enlightenment, European societies started to see that their future lay with the curious, and encouraged probing questions rather than stamping on them. The result was the biggest explosion of new ideas and scientific advances in history. The great unlocking of curiosity translated into a cascade of prosperity for the nations that precipitated it. Today, we cannot know for sure if we are in the middle of this golden period or at the end of it. But we are, at the very least, in a lull. With the important exception of the internet, the innovations that catapulted Western societies ahead of the global pack are thin on the ground, while the rapid growth of Asian and South American economies has not yet been accompanied by a comparable run of indigenous innovation. Tyler Cowen, a professor of economics at George Mason University in Virginia, has termed the current period ‘the great stagnation’.

In any case, it is a mistake to equate concreteness with things. An individual object is the unique phenomenon it is because it is caught up in a mesh of relations with other objects. It is this web of relations and interactions, if you like, which is 'concrete', while the object considered in isolation is purely abstract. In his Grundrisse, Karl Marx sees the abstract not as a lofty, esoteric notion, but as a kind of rough sketch of a thing. The notion of money, for example, is abstract because it is no more than a bare, preliminary outline of the actual reality. It is only when we reinsert the idea of money into its complex social context, examining its relations to commodities, exchange, production and the like, that we can construct a 'concrete' concept of it, one which is adequate to its manifold substance. The Anglo-Saxon empiricist tradition, by contrast, makes the mistake of supposing that the concrete is simple and the abstract is complex. In a similar way, a poem for Yury Lotman is concrete precisely because it is the product of many interacting systems. Like Imagist poetry, you can suppress a number of these systems (grammar, syntax, metre and so on) to leave the imagery standing proudly alone; but this is actually an abstraction of the imagery from its context, not the concretion it appears to be. In modern poetics, the word 'concrete' has done far more harm than good.

The associative machine is set to suppress doubt and to evoke ideas and information that are compatible with the currently dominant story. A mind that follows WYSIATI will achieve high confidence much too easily by ignoring what it does not know. It is therefore not surprising that many of us are prone to have high confidence in unfounded intuitions.

They’re playing with you because you’re so . . . you know.” “No, I don’t know,” I say. And I really have no idea what he’s talking about. “It’s like when you wouldn’t look at me naked in the arena even though I was half dead. You’re so . . . pure,” he says finally. “I am not!” I say. “I’ve been practically ripping your clothes off every time there’s been a camera for the last year!” “Yeah, but . . . I mean, for the Capitol, you’re pure,” he says, clearly trying to mollify me. “For me, you’re perfect. They’re just teasing you.” “No, they’re laughing at me, and so are you!” I say. “No.” Peeta shakes his head, but he’s still suppressing a smile. I’m seriously rethinking the question of who should get out of these Games alive when the other elevator opens.

This great community, she thought, was no longer a school. It had grown into a machine. It was now a show place in the black belt, exemplification of the white man's magnanimity, refutation of the black man's inefficiency. Life had died out of it. It was, Helga decided, now only a big knife with cruelly sharp edges ruthlessly cutting all to a pattern, the white man's pattern. Teachers as well as students were subjected to the paring process, for it tolerated no innovations, no individualisms, Ideas it rejected, and looked with open hostility on one and all who had the temerity to offer a suggestion or ever so mildly express a disapproval. Enthusiasm, spontaneity, if not actually suppressed, were at least openly regretted as unladylike or ungentlemanly qualities. The place was smug and fat with self satisfaction.

In the evenings in bed, with the light out, I tried to picture death, the “most nothing of all.” In imagination I suppressed all the circumstances of my life and I felt gripped in ever tighter circles of panic. There was no longer any “I.” What is it after all, “I”? ...Then one night, a marvelous idea came to me: Instead of just submitting to this panic, I would try to observe it, to see where it is, what it is. I perceived then that it was connected to a contraction in my stomach, a little under my ribs, and also in my throat...I forced myself to unclench, to relax my stomach. The panic disappeared ... when I tried again to think about death, instead of being gripped by the claws of panic I was filled by an entirely new feeling, whose name I did not know, something between mystery and hope." -Mount Analogue, Rene Daumal

Pia, age forty, after a long depressive phase accompanied by suicidal thoughts, was at last able to experience and justify her long-suppressed rage toward her father, who had severely mistreated her. This experience was followed immediately not by visible relief, but by a period full of grief and tears. At the end of this period she said: The world has not changed. There is so much evil and meanness all around me, and I see it even more clearly than before. Nevertheless, for the first time I find life really worth living. Perhaps this is because, for the first time, I have the feeling that I am really living my own life. And that is an exciting adventure. On the other hand, I can understand my suicidal ideas better now, especially those I had in my youth—when it seemed pointless to carry on—because in a way I had always been living a life that wasn’t mine, that I didn’t want, and that I was ready to throw away.

I can see that your thoughts are deeper than you yourself are able to express. But since this is so, you know, don't you, that you've never lived what you are thinking and that isn't good. Only the ideas that we actually live are of any value. You knew all along that your sanctioned world was only half the world and you tried to suppress the second half the same way the priests and teachers do. You won't succeed. No one succeeds in this once he has begun to think.

An important contributory factor to the loss of mental morale in the church has been a misguided conception of Christian charity. It has been assumed that the charitable man suppresses his views in the same way that he subordinates his personal interests. A wild fantasy has taken hold of many Christians. They have come to imagine that just as an unselfish man restrains himself from snatching another piece of cake, so too, he restrains himself from putting forward his point of view. And just as it is bad form to boast about your private possessions or loudly recapitulate your personal achievements, so too it is bad form announce what your convictions are. By analogy with that charity of the spirit which never asks or claims but always gives and gives again, we have manufactured a false "charity" of the mind, which never takes a stand, but continually yields ground. It is proper to give way to other people's interests: therefore it is proper to give way to other people's ideas. The damage done by this false deduction has been enormous. It is urgently necessary to clear the air on this matter. A man's religious convictions and understanding of the truth are not private possessions, in the sense that his suit and the contents of his brief case are private possessions. Your beliefs as a Christian are not yours in the sense that you have rights over them, either to tamper with them or to throw them away. Of course, the very fact that we view convictions as personal possessions is a symptom of the disappearance of the Christian mind. One of the crucial tasks in reconstituting the Christian mind will be to reestablish the status of objective truth as distinct from personal opinions. The sphere of the intellectual, the sphere of knowledge and understanding, is not a sphere in which the Christian gives ground, or even tolerates vagueness and confusion. There is no charity without clarity and firmness.

The government monopoly of money leads not just to the suppression of innovation and experiment, not just to inflation and debasement, not just to financial crises, but to inequality too. As Dominic Frisby points out in his book Life After the State, opportunities in finance ripple outwards from the Treasury. The state spends money before it even exists; the privileged banks then get first access to newly minted money and can invest it before assets have increased in cost. By the time it reaches ordinary people, the money is worth less. This outward percolation is known as the Cantillon Effect – after Richard Cantillon, who noticed that the creation of paper money in the South Sea Bubble benefited those closest to the source first. Frisby argues that the process of money creation by an expansionary government effectively redistributes money from the poor to the rich. ‘This is not the free market at work, but a gross, unintended economic distortion caused by the colossal government intervention.’ The

One of them is a very familiar personage. Her name is “Mother Church.” She is, in many ways, an admirable and dedicated person, deeply concerned about her children, endlessly and tirelessly careful for every detail of their welfare. Her long experience has taught her to understand her family very well. She knows their capabilities and she knows their weakness even better. She is patient and imperturbable, quite unshockable (she has witnessed all of the considerable range of human wickedness in her time) and there are no lengths to which she ill not go to educate her family. She has a huge fund of stories, maxims and advice, all of them time-tested, and usually interesting as well. She is very talented, skilled din creating a beautiful home for her children; she can show them how to enrich their lives with the glory of music and art. And there is no doubt that she loves God, and wishes to guide her children according to his will. On the other hand, she is extremely inclined to feel that her will and God's are identical. In her eyes there can be no better, no other, way than hers. If she is unshockable, she is frequently cynical. She is shrewd, with a thoroughly earthy and often humorous shrewdness. She knows her children's limitations so well that she will not allow them to outgrow them. She will lie and cheat if she feels it is necessary to keep her charges safe; she uses her authority 'for their own good' but if it seems to be questioned she is ruthless in suppressing revolt. She is hugely self-satisfied, and her judgement, while experienced, is often insensitive and therefore cruel. She is suspicious of eccentricity and new ideas, since her own are so clearly effective, and non-conformists get a rough time, though after they are dead she often feels differently about them. This is Mother Church, a crude, domineering, violent, loving, deceitful, compassionate old lady, a person to whom one cannot be indifferent, whom may one may love much and yet fight against, whom one may hate and yet respect.

Do you have any idea how beautiful you are?” he asked. Elizabeth had a vague idea, since everyone was always telling her, and she suppressed a worried impulse to reply, “Do you have any idea how intelligent I am?” It wasn’t that she was an intellectual by any stretch of the imagination, but she did like to read and even debate issues, and she wasn’t at all certain he would like that in her. He never expressed an opinion on anything except the most trivial generalities and he never asked for hers. “You’re enchanting,” he whispered, and Elizabeth wondered, very seriously, why he thought that. He didn’t know how much she loved to fish, or to laugh, or that she could shoot a pistol so well she was almost a marksman. He didn’t know she’d once had chariot races across the yard at Havenhurst, or that flowers seemed to bloom especially well for her. She didn’t even know if he’d like to hear all the wonderful tales of Havenhurst and its colorful former inhabitants. He knew so little of her; she knew even less about him.

Rationality rejecters can refuse to play the game. They can say, “I don’t have to justify my beliefs to you. Your demands for arguments and evidence show that you are part of the problem.” Instead of feeling any need to persuade, people who are certain they are correct can impose their beliefs by force. In theocracies and autocracies, authorities censor, imprison, exile, or burn those with the wrong opinions. In democracies the force is less brutish, but people still find means to impose a belief rather than argue for it. Modern universities—oddly enough, given that their mission is to evaluate ideas—have been at the forefront of finding ways to suppress opinions, including disinviting and drowning out speakers, removing controversial teachers from the classroom, revoking offers of jobs and support, expunging contentious articles from archives, and classifying differences of opinion as punishable harassment and discrimination.7 They respond as Ring Lardner recalled his father doing when the writer was a boy: “ ‘Shut up,’ he explained.

So far as Louis XVI. was concerned, I said `no.' I did not think that I had the right to kill a man; but I felt it my duty to exterminate evil. I voted the end of the tyrant, that is to say, the end of prostitution for woman, the end of slavery for man, the end of night for the child. In voting for the Republic, I voted for that. I voted for fraternity, concord, the dawn. I have aided in the overthrow of prejudices and errors. The crumbling away of prejudices and errors causes light. We have caused the fall of the old world, and the old world, that vase of miseries, has become, through its upsetting upon the human race, an urn of joy." "Mixed joy," said the Bishop. "You may say troubled joy, and to-day, after that fatal return of the past, which is called 1814, joy which has disappeared! Alas! The work was incomplete, I admit: we demolished the ancient regime in deeds; we were not able to suppress it entirely in ideas. To destroy abuses is not sufficient; customs must be modified. The mill is there no longer; the wind is still there." "You have demolished. It may be of use to demolish, but I distrust a demolition complicated with wrath." "Right has its wrath, Bishop; and the wrath of right is an element of progress. In any case, and in spite of whatever may be said, the French Revolution is the most important step of the human race since the advent of Christ. Incomplete, it may be, but sublime. It set free all the unknown social quantities; it softened spirits, it calmed, appeased, enlightened; it caused the waves of civilization to flow over the earth. It was a good thing. The French Revolution is the consecration of humanity.

Well, if it’s helped, that’s great, but I wouldn’t advise you to use every snippet I said to you as a child in your adult life. Half the time, I was throwing stuff at the wall in the hopes it would keep you balanced and well-grounded in that school full of toxic assholes.” “What?” “I hate to admit this, but I don’t know everything.” Sonya drained her glass of whiskey in one shot and made a face. “Do you have any idea what it’s like, to be the mother of a prodigy? To know your child is brilliant and destined for greatness but will still have to work four times as hard as people with a fraction of her intelligence? I was furious when your classmates were rough on you, but I figured my job was to keep you calm and focused and not let you lose this opportunity. I couldn’t let you be angry, or at the very least, I couldn’t let you show that anger. Because then you would be that angry Black girl, and everyone would dismiss your intelligence or worse, suppress everything that makes you you. So I—” She stopped, and inhaled sharply. “I guess I suppressed you. My God. I’m so sorry. This is all my fault.

The Constituent Assembly enjoyed a prestige accorded none of its successors, but the populace observed only such decrees as suited it. What did the people want above all else? Tax reform, abolition of indirect levies, institution of controls over the grain trade. Tax collection was suspended; the salt tax, excises, and municipal tolls were suppressed; exchange of grains was either forbidden or continually thwarted. Proclamations and decrees against this had no effect. [...] In their eyes national sovereignty entailed direct democracy, an idea that would remain dear to the sans-culottes.

Deep in the minds of most energetic persons lies some strong desire, some strong ambition, or some resolute hope, which unconsciously moulds, or, at least, influences their every act. No matter what their circumstances in life may be, or how much they may yield to those circumstances for a time, the one idea remains ever the same. This is, in fact, one of the secrets of how individual force of character comes out at times. The great idea, whatever it may be, sits enthroned in the mind, and round it gather subordinate wishes and resolves, as the feudal nobles round the King, and so goes on the chain down the whole gamut of man’s nature from the taming or suppression of his wildest passions down to the commonplace routine of his daily life. And yet we wonder at times to see, when occasion offers, with what astonishing rapidity certain individuals assert themselves, and how, when a strange circumstance arises, some new individual arises along with it, as though the man and the hour were predestined for each other. We need not wonder if we will but think that all along the man was ready, girt in his armour, resolved in his cause, and merely awaiting, although, perhaps, he knew it not, the opportunity to manifest himself.

This is where racism becomes strategically useful. Whatever the Koch movement operatives (which now include many Republican politicians) believe in their hearts about race, they are comfortable with deploying strategic racism because popular stereotypes can help move unpopular ideas, including limiting democracy. Take for example the widespread unconscious association between people of color and criminals; anti-voting advocates and politicians exploited this connection to win white support for voter suppression measures. They used images of brown and Black people voting in ads decrying “voter fraud,” which has been proven repeatedly to be virtually nonexistent and nonsensical: it’s hard enough to get a majority of people to overcome the bureaucratic hurdles to vote in every election; do we really think that people are risking jail time to cast an extra ballot? Nonetheless, the combination of the first Black president and inculcation through repetition led to a new common sense, particularly among white Republicans, that brown and Black people could be committing a crime by voting. With this idea firmly implanted, the less popular idea—that politicians should change the rules to make it harder for eligible citizens to vote—becomes more tolerable.

CHARACTERISTICS OF SYSTEM 1 generates impressions, feelings, and inclinations; when endorsed by System 2 these become beliefs, attitudes, and intentions operates automatically and quickly, with little or no effort, and no sense of voluntary control can be programmed by System 2 to mobilize attention when a particular pattern is detected (search) executes skilled responses and generates skilled intuitions, after adequate training creates a coherent pattern of activated ideas in associative memory links a sense of cognitive ease to illusions of truth, pleasant feelings, and reduced vigilance distinguishes the surprising from the normal infers and invents causes and intentions neglects ambiguity and suppresses doubt is biased to believe and confirm exaggerates emotional consistency (halo effect) focuses on existing evidence and ignores absent evidence (WYSIATI) generates a limited set of basic assessments represents sets by norms and prototypes, does not integrate matches intensities across scales (e.g., size to loudness) computes more than intended (mental shotgun) sometimes substitutes an easier question for a difficult one (heuristics) is more sensitive to changes than to states (prospect theory)* overweights low probabilities* shows diminishing sensitivity to quantity (psychophysics)* responds more strongly to losses than to gains (loss aversion)* frames decision problems narrowly, in isolation from one another*

Characteristics of System 1: • generates impressions, feelings, and inclinations; when endorsed by System 2 these become beliefs, attitudes, and intentions • operates automatically and quickly, with little or no effort, and no sense of voluntary control • can be programmed by System 2 to mobilize attention when a particular pattern is detected (search) • executes skilled responses and generates skilled intuitions, after adequate training • creates a coherent pattern of activated ideas in associative memory • links a sense of cognitive ease to illusions of truth, pleasant feelings, and reduced vigilance • distinguishes the surprising from the normal • infers and invents causes and intentions • neglects ambiguity and suppresses doubt • is biased to believe and confirm • exaggerates emotional consistency (halo effect) • focuses on existing evidence and ignores absent evidence (WYSIATI) • generates a limited set of basic assessments • represents sets by norms and prototypes, does not integrate • matches intensities across scales (e.g., size to loudness) • computes more than intended (mental shotgun) • sometimes substitutes an easier question for a difficult one (heuristics) • is more sensitive to changes than to states (prospect theory)* • overweights low probabilities* • shows diminishing sensitivity to quantity (psychophysics)* • responds more strongly to losses than to gains (loss aversion)* • frames decision problems narrowly, in isolation from one another*

Now, where were we when our conversation had to be abandoned downstairs?” he said when Ian handed the papers back to him. Ian’s thoughts were still in the study, where a desk was filled with his likenesses and carefully maintained reports of every facet of his life, and for a moment he looked blankly at the older man. “Ah, yes,” the duke prodded as Ian sat down across from him, “we were discussing your future wife. Who is the fortunate young woman?” Propping his ankle atop the opposite knee, Ian leaned back in his chair and regarded him in casual, speculative silence, one dark brow lifted in amused mockery. “Don’t you know?” he asked dryly. “I’ve known for five days. Or is Mr. Norwich behind in his correspondence again?” His grandfather stiffened and then seemed to age in his chair. “Charity,” he said quietly. With a ragged sigh he lifted his eyes to Ian’s, his gaze proud and beseeching at the same time. “Are you angry?” “I don’t know.” He nodded. “Do you have any idea how difficult it is to say ‘I’m sorry’?” "Don't say it," Ian said curtly. His grandfather drew a long breath and nodded again, accepting Ian's answer. "Well, then, can we talk? For just a little while?" "What do you want to talk about?" "Your future wife, for one thing," he said warmly. "Who is she?" "Elizabeth Cameron." The duke gave a start. "Really? I thought you had done with that messy affair two years ago." Ian suppressed a grim smile at his phrasing and his gall. "I shall send her my congratulations at once," his grandfather announced. "They'd be extremely premature," Ian said flatly.

The Word of God is the Creation we behold: And it is in this word, which no human invention can counterfeit or alter, that God speaketh universally to man. . . . It is always necessary that the means that are to accomplish any end be equal to the accomplishment of that end, or the end cannot be accomplished. It is in this that the difference between finite and infinite power and wisdom discovers itself. Man frequently fails in accomplishing his end, from a natural inability of the power to the purpose; and frequently from the want of wisdom to apply power properly. But it is impossible for infinite power and wisdom to fail as man faileth. The means it useth are always equal to the end: but human language, more especially as there is not a universal language, is incapable of being used as a universal means of unchangeable and uniform information; and therefore it is not the means that God useth in manifesting himself universally to man. It is only in the Creation that all our ideas and conceptions of a word of God can unite. The Creation speaketh a universal language, independently of human speech or human language, multiplied and various as they be. It is an ever existing original, which every man can read. It cannot be forged; it cannot be counterfeited; it cannot be lost; it cannot be altered; it cannot be suppressed. It does not depend upon the will of man whether it shall be published or not; it publishes itself from one of the earth to the other. It preaches to all nations and to all worlds; and this word of God reveals to man all that is necessary for man to know of God.

He is incredibly suggestable, skimming ideas and thoughts and statements from other people and repackaging them as his own; campaign aides once called him a “sophisticated parrot.” He has shown a willingness both to believe anything is true, and to say anything is true. He has a few core ideological impulses, but is often willing to suppress them when it’s useful for another purpose. He makes vague statements that allow people to project what they want onto his words, so two sides of the same issue could claim his support. More often than not, Trump is reacting to something instead of having an active plan, but because he so disorients people, they believe there must be a grander strategy or secret scheme at play. Whatever he’s up to is often part of what he sees as a game, whose rules and objectives make sense only to him.

His argument is that the system’s much lauded economic, political, and social freedoms, formerly a source of social progress, lose their progressive function and become subtle instruments of domination which serve to keep individuals in bondage to the system that they strengthen and perpetuate. For example, economic freedom to sell one’s labor power in order to compete on the labor market submits the individual to the slavery of an irrational economic system; political freedom to vote for generally indistinguishable representatives of the same system is but a delusive ratification of a nondemocratic political system; intellectual freedom of expression is ineffectual when the media either co-opt and defuse, or distort and suppress, oppositional ideas, and when the image-makers shape public opinion so that it is hostile or immune to oppositional thought and action. Marcuse

They pray. To whom? To God. To pray to God, - what is the meaning of these words? Is there an infinite beyond us? Is that infinite there, inherent, permanent; necessarily substantial, since it is infinite; and because, if it lacked matter it would be bounded; necessarily intelligent, since it is infinite, and because, if it lacked intelligence, it would end there? Does this infinite awaken in us the idea of essence, while we can attribute to ourselves only the idea of existence? In other terms, is it not the absolute, of which we are only the relative? At the same time that there is an infinite without us, is there not an infinite within us? Are not these two infinites (what an alarming plural!) superposed, the one upon the other? Is not this second infinite, so to speak, subjacent to the first? Is it not the latter's mirror, reflection, echo, an abyss which is concentric with another abyss? Is this second infinity intelligent also? Does it think? Does it love? Does it will? If these two infinities are intelligent, each of them has a will principle, and there is an "I" in the upper infinity as there is an "I" in the lower infinity. The "I" below is the soul; the "I" on high is God. To place the infinity here below in contact, by the medium of thought, with the infinity on high, is called praying. Let us take nothing from the human mind; to suppress is bad. We must reform and transform. Certain faculties in man are directed towards the Unknown; thought, revery, prayer. The Unknown is an ocean. What is conscience? It is the compass of the Unknown. Thought, revery, prayer, - these are great and mysterious radiations. Let us respect them. Whither go these majestic irradiations of the soul? Into the shadow; that is to say, to the light.

As for the Bourbons, the war of 1823 was disastrous for them. They regarded it as a success. They did not see the danger that lies in suppressing an idea by decree. They were so mistaken in their naivety that they introduced into their institution as an element of strength the great undermining weakness of a crime. The spirit of machination entered their government. The seed of 1830 was sown in 1823. In their decision-making the Spanish campaign became an argument for the use of force and for divine-right initiatives. Having re-established el rey neto* in Spain, France could surely re-establish the absolute monarch at home. They fell into the dreadful error of mistaking the obedience of the soldier for the consent of the nation. That kind of misplaced confidence leads to the loss of thrones. Fall asleep at your peril in the shade of a manchineel tree, or in the shadow of an army.

3. Learn the Will Skill. Many people believe that fitness and exercise are all about willpower—whether you have it or not. Will is important, but people forget that willpower is a skill with its own rules and tricks to practice. For example, recent research shows that if people can distract their attention for just a few minutes, they can suppress negative urges and make better decisions.8 Sharman W. used this idea to help her avoid cheating on her diet. She listed the ten reasons she wanted to lose weight and created the following rule: She could cheat on her diet, but only after reading her list and calling her sister. This extra step introduced a delay and brought in social support from her sister. Other strategies our Changers use include taking short walks, repeating poems they have memorized, and drinking a glass of water. The key is to be aware of the impulse and to focus on something different until the impulse goes away.

To Harry James Potter,’” he read, and Harry’s insides contracted with a sudden excitement, “‘I leave the Snitch he caught in his first Quidditch match at Hogwarts, as a reminder of the rewards of perseverance and skill.’” As Scrimgeour pulled out the tiny, walnut-sized golden ball, its silver wings fluttered rather feebly, and Harry could not help feeling a definite sense of anticlimax. “Why did Dumbledore leave you this Snitch?” asked Scrimgeour. “No idea,” said Harry. “For the reasons you just read out, I supposed . . . to remind me what you can get if you . . . persevere and whatever it was.” “You think this a mere symbolic keepsake, then?” “I suppose so,” said Harry. “What else could it be?” “I’m asking the questions,” said Scrimgeour, shifting his chair a little closer to the sofa. Dusk was really falling outside now; the marquee beyond the windows towered ghostly white over the hedge. “I notice that your birthday cake is in the shape of a Snitch,” Scrimgeour said to Harry. “Why is that?” Hermione laughed derisively. “Oh, it can’t be a reference to the fact Harry’s a great Seeker, that’s way too obvious,” she said. “There must be a secret message from Dumbledore hidden in the icing!” “I don’t think there’s anything hidden in the icing,” said Scrimgeour, “but a Snitch would be a very good hiding place for a small object. You know why, I’m sure?” Harry shrugged. Hermione, however, answered: Harry thought that answering questions correctly was such a deeply ingrained habit she could not suppress the urge. “Because Snitches have flesh memories,” she said. “What?” said Harry and Ron together; both considered Hermione’s Quidditch knowledge negligible. “Correct,” said Scrimgeour. “A Snitch is not touched by bare skin before it is released, not even by the maker, who wears gloves. It carries an enchantment by which it can identify the first human to lay hands upon it, in case of a disputed capture. This Snitch”—he held up the tiny golden ball—“will remember your touch, Potter. It occurs to me that Dumbledore, who had prodigious magical skill, whatever his other faults, might have enchanted this Snitch so that it will open only for you.” Harry’s heart was beating rather fast. He was sure that Scrimgeour was right. How could he avoid taking the Snitch with his bare hand in front of the Minister? “You don’t say anything,” said Scrimgeour. “Perhaps you already know what the Snitch contains?” “No,” said Harry, still wondering how he could appear to touch the Snitch without really doing so. If only he knew Legilimency, really knew it, and could read Hermione’s mind; he could practically hear her brain whirring beside him. “Take it,” said Scrimgeour quietly. Harry met the Minister’s yellow eyes and knew he had no option but to obey. He held out his hand, and Scrimgeour leaned forward again and placed the Snitch, slowly and deliberately, into Harry’s palm. Nothing happened. As Harry’s fingers closed around the Snitch, its tired wings fluttered and were still. Scrimgeour, Ron, and Hermione continued to gaze avidly at the now partially concealed ball, as if still hoping it might transform in some way. “That was dramatic,” said Harry coolly. Both Ron and Hermione laughed. “That’s all, then, is it?” asked Hermione, making to prise herself off the sofa. “Not quite,” said Scrimgeour, who looked bad-tempered now. “Dumbledore left you a second bequest, Potter.” “What is it?” asked Harry, excitement rekindling. Scrimgeour did not bother to read from the will this time. “The sword of Godric Gryffindor,” he said. Hermione and Ron both stiffened. Harry looked around for a sign of the ruby-encrusted hilt, but Scrimgeour did not pull the sword from the leather pouch, which in any case looked much too small to contain it.

The Manifestation Manifesto Meditation” "Right now, I find a quiet and comfortable space where I can easily concentrate on these words as I gently read them aloud. "With the sound of my voice I soothe my nervous system … calm my entire body and relax my thoughts. I speak slowly … with a gentle but resonant tone. And as I do, I start to relax now. "I keep my eyes open and let them blink naturally when they want to … and they might start to feel slightly heavy and droopy … as they would feel when I read a book before going to sleep. “I use my imagination so that with every word I become more relaxed and drowsier. (Imagine feeling drowsy.). I keep my eyes open just enough to take in the following words. "I turn my attention to my breathing, and use this opportunity to relax my mind and body more deeply. "As I count my exhalations backwards from five to one, I let each number represent a gradually deeper level of relaxation and heightened focus. (Draw a breath before reading each number, and count as you exhale.) "Five … I double my relaxation and increase my concentration. "Four … With every number and every breath, I relax. "Three … I count slowly as I meditate deeper … deeper still. "Two … I use my imagination to double this meditative state. "One … My body is relaxed as my mind remains focused. (Pause for five seconds and breathe normally.) "At this level of meditation, people experience different things. Some notice interesting body sensations … such as a warmth or tingling in their fingers. I might also have that experience. (Pause five seconds.) "Some people feel a floating sensation … with a dreamy quality. I may experience that. (Pause five seconds.) "Whatever sensations I experience are exactly right for me at this moment. Whether I feel something unusual now or at some other time, I let that process happen on its own as I focus on the following manifesto. “I allow my subconscious to absorb the manifesto as I read each affirmation with purpose and conviction. (Pause for five seconds.) “The power to manifest is fully mine, here and now. “I acknowledge and embrace my power to manifest. “All human beings have this power, yet I choose to use it consciously and purposefully. “From the unlimited energy of the Universe, I attract all that I need to experience joy and abundance. “I recognize and consider the consequences of all that I manifest. I take full responsibility. “With awareness and intention, I apply my power for my highest good and for the welfare of others. “All of my manifestations reflect my inner state of being. Therefore, I ever seek to grow in wisdom and to become a better person. “With relaxed confidence, I employ the powers of Thought, Emotion and Vital Energy to manifest my desires.  “I let go of beliefs and ideas that suppress or encumber me and I cultivate those which empower me. “I accept what I manifest with appreciation and satisfaction. I am thankful. “I go forth with great enthusiasm with the realization that I manifest my life and circumstances. “I am ready to take charge of my manifestations from this moment onward.” “Day by day, I grow in awareness of my power to manifest my desires with speed and accuracy.” RECOMMENDED READING * Mastering Manifestation: A Practical System for Rapidly Creating Your Dream Reality - Adam James * Banned Manifestation Secrets - Richard Dotts * Manifesting: The Secret behind the Law of Attraction - Alexander Janzer * The Secret Science Behind Miracles - Max Freedom Long * The Kybalion - Three Initiates

Where should we be if every one had his rights? Fancy every one's having a hand in the government? Can you imagine a city ruled by its citizens? Why, the citizens are the team, and the team cannot be driver. To put to the vote is to throw to the winds. Would you have states driven like clouds? Disorder cannot build up order. With chaos for an architect, the edifice would be a Babel. And, besides, what tyranny is this pretended liberty! As for me, I wish to enjoy myself; not to govern. It is a bore to have to vote; I want to dance. A prince is a providence, and takes care of us all. Truly the king is generous to take so much trouble for our sakes. Besides, he is to the manner born. He knows what it is. It's his business. Peace, War, Legislation, Finance--what have the people to do with such things? Of course the people have to pay; of course the people have to serve; but that should suffice them. They have a place in policy; from them come two essential things, the army and the budget. To be liable to contribute, and to be liable to serve; is not that enough? What more should they want? They are the military and the financial arm. A magnificent rôle. The king reigns for them, and they must reward him accordingly. Taxation and the civil list are the salaries paid by the peoples and earned by the prince. The people give their blood and their money, in return for which they are led. To wish to lead themselves! what an absurd idea! They require a guide; being ignorant, they are blind. Has not the blind man his dog? Only the people have a lion, the king, who consents to act the dog. How kind of him! But why are the people ignorant? because it is good for them. Ignorance is the guardian of Virtue. Where there is no perspective there is no ambition. The ignorant man is in useful darkness, which, suppressing sight, suppresses covetousness: whence innocence. He who reads, thinks; who thinks, reasons. But not to reason is duty; and happiness as well. These truths are incontestable; society is based on them.

Wondering if Westcliff was going to reprimand the boys for allowing her and Daisy to play, Lillian said uneasily, “Arthur and the others—it wasn’t their fault—I made them let us into the game—” “I don’t doubt it,” the earl said over her shoulder. “You probably gave them no chance to refuse.” “You’re not going to punish them?” “For playing rounders on their off-time? Hardly.” Removing his coat, Westcliff tossed it to the ground. He turned to the catcher, who was hovering nearby, and said, “Jim, be a good lad and help field a few balls.” “Yes, milord!” The boy ran in a flash to the empty space on the west side of the green beyond the sanctuary posts. “What are you doing?” Lillian asked as Westcliff stood behind her. “I’m correcting your swing,” came his even reply. “Lift the bat, Miss Bowman.” She turned to look at him skeptically, and he smiled, his eyes gleaming with challenge. “This should be interesting,” Lillian muttered. Taking up a batter’s stance, she glanced across the field at Daisy, whose face was flushed and eyes over-bright in the effort to suppress a burst of laughter. “My swing is perfectly fine,” Lillian grumbled, uncomfortably aware of the earl’s body just behind hers. Her eyes widened as she felt his hands slide to her elbows, pushing them into a more compact position. As his husky murmur brushed her ears, her excited nerves seemed to catch fire, and she felt a flush spreading over her face and neck, as well as other body parts that, as far as she knew, there were no names for. “Spread your feet wider,” Westcliff said, “and distribute your weight evenly. Good. Now bring your hands closer to your body. Since the bat is a few inches too long for you, you’ll have to choke up on it—” “I like holding it at the base.” “It’s too long for you,” he insisted, “which is why you pull your swing just before you hit the ball—” “I like a long bat,” Lillian argued, even as he adjusted her hands on the willow handle. “The longer the better, as a matter of fact.” A distant snicker from one of the stable boys caught her attention, and she glanced at him suspiciously before turning to face Westcliff. His face was expressionless, but there was a glitter of laughter in his eyes. “Why is that amusing?” she asked. “I have no idea,” Westcliff said blandly, and turned her toward the pitcher again.

Interestingly enough, creative geniuses seem to think a lot more like horses do. These people also spend a rather large amount of time engaging in that favorite equine pastime: doing nothing. In his book Fire in the Crucible: The Alchemy of Creative Genius, John Briggs gathers numerous studies illustrating how artists and inventors keep their thoughts pulsating in a field of nuance associated with the limbic system. In order to accomplish this feat against the influence of cultural conditioning, they tend to be outsiders who have trouble fitting into polite society. Many creative geniuses don’t do well in school and don’t speak until they’re older, thus increasing their awareness of nonverbal feelings, sensations, and body language cues. Einstein is a classic example. Like Kathleen Barry Ingram, he also failed his college entrance exams. As expected, these sensitive, often highly empathic people feel extremely uncomfortable around incongruent members of their own species, and tend to distance themselves from the cultural mainstream. Through their refusal to fit into a system focusing on outside authority, suppressed emotion, and secondhand thought, creative geniuses retain and enhance their ability to activate the entire brain. Information flows freely, strengthening pathways between the various brain functions. The tendency to separate thought from emotion, memory, and sensation is lessened. This gives birth to a powerful nonlinear process, a flood of sensations and images interacting with high-level thought functions and aspects of memory too complex and multifaceted to distill into words. These elements continue to influence and build on each other with increasing ferocity. Researchers emphasize that the entire process is so rapid the conscious mind barely registers that it is happening, let alone what is happening. Now a person — or a horse for that matter — can theoretically operate at this level his entire life and never receive recognition for the rich and innovative insights resulting from this process. Those called creative geniuses continuously struggle with the task of communicating their revelations to the world through the most amenable form of expression — music, visual art, poetry, mathematics. Their talent for innovation, however, stems from an ability to continually engage and process a complex, interconnected, nonlinear series of insights. Briggs also found that creative geniuses spend a large of amount of time “doing nothing,” alternating episodes of intense concentration on a project with periods of what he calls “creative indolence.” Albert Einstein once remarked that some of his greatest ideas came to him so suddenly while shaving that he was prone to cut himself with surprise.

You do have money, don’t you? You never paid your fare yesterday. It’s six pounds, eight. If you haven’t the coin, I’ll have no choice but to hold you for ransom once we reach Tortola.” Her fare. Sophia sipped her tea with relief. If Mr. Grayson was this concerned over six pounds, he surely had no idea he was harboring a runaway heiress with nearly one hundred times that amount strapped beneath her stays. She suppressed a nervous laugh. “Yes, of course I can pay my passage. You’ll have your money today, Mr. Grayson.” “Gray.” “Mr. Grayson,” she said, her voice and nerves growing thin, “I scarcely think that my moment of…of indisposition gives you leave to make such an intimate request, that I address you by your Christian name. I certainly shall not.” He clucked softly, wrapping the handkerchief around his fingers. With hypnotic tenderness, he reached out, drawing the fabric across her temple. “Now, sweetheart-surely my parents can be credited with greater imagination than you imply. Christening me ‘Gray Grayson’?” He chuckled low in his throat. “Everyone aboard this ship calls me Gray. Sorry to disappoint you, but it’s no particular privilege. There’s but one woman on earth permitted to address me by my Christian name.” “Your mother?” He grinned again. “No.” She blinked. “Oh, now don’t look so disappointed,” he said. “It’s my sister.” Sophia slanted her gaze to her lip, cursing herself for playing into his charm. If the sight of him drove the wits from her skull, the solution was plain. She mustn’t look. But then he pressed the handkerchief into her hand, covering her fingers with his own, and Sophia could not retrieve the small, defeated sigh that fell from her lips. His touch devastated her resolve completely. His hand was like the rest of him. Brute strength, neatly groomed. She heartily wished she’d thought to put on gloves. He leaned closer, his scent intruding through the pervasive smell of seawater-wholly masculine and faintly spicy, like pomade and rum. “And sweetheart, if I did make an intimate request of you”-his thumb swept boldly over the delicate skin of her wrist-“you’d know it.” Sophia sucked in her breath. “So call me Gray.” He released her hand abruptly. Disappointment-unbidden, imprudent, unthinkable emotion-cinched in Sophia’s chest. Distance from this man was precisely what she wished. Well, if not precisely what she wished, it was exactly what she needed. He looked at her as though he’d laid all her secrets bare, and her body as well. She pushed the tankard back at him, leaving him no choice but to take it from her hands. “I shall continue to address you as propriety demands, Mr. Grayson.” She cast him a sharp look. “And you certainly are not at liberty to call me ‘sweetheart.’” He donned an expression of wide-eyed innocence. “That isn’t what it stands for, then?” Teasing the handkerchief from her clenched fist, he ran his thumb over the embroidered monogram. S.H. “You see?” He traced each letter with the pad of his finger. “Sweet. Heart. I thought surely that must be it. Because I know your name is Jane Turner.” His lips curved in that insolent grin. “Unless…don’t tell me. It was a gift?

In the contemporary world there are two classes of bad plans-the plans invented and put into practice by men who do not accept our ideal postulates, and the plans invented and put into practice by the men who accept them, but imagine that the ends proposed by the prophets can be achieved by wicked or unsuitable means. Hell is paved with good intentions, and it is probable that plans made by well-meaning people of the second class may have results no less disastrous than plans made by evil-intentioned people of the first class. Which only shows, yet once more, how right the Buddha was in classing unawareness and stupidity among the deadly sins. Let us consider a few examples of bad plans belonging to these two classes. In the first class we must place all Fascist and all specifically militaristic plans. Fascism, in the words of Mussolini, believes that "war alone brings up to its highest tension all human energy and puts the stamp of nobility upon the peoples who have the courage to meet it." Again, "a doctrine which is founded upon the harmful postulate of peace is hostile to Fascism." The Fascist, then, is one who believes that the bombardment of open towns with fire, poison and explosives (in other words, modern war) is intrinsically good. He is one who rejects the teaching of the prophets and believes that the best society is a national society living in a state of chronic hostility towards other national societies and preoccupied with ideas of rapine and slaughter. He is one who despises the non-attached individual and holds up for admiration the person who, in obedience to the boss who happens at the moment to have grabbed political power, systematically cultivates all the passions (pride, anger, envy, hatred) which the philosophers and the founders of religions have unanimously condemned as the most maleficent, the least worthy of human beings. All fascist planning has one ultimate aim: to make the national society more efficient as a war machine. Industry, commerce and finance are controlled for this purpose. The manufacture of substitutes is encouraged in order that the country may be self-sufficient in time of war. Tariffs and quotas are imposed, export bounties distributed, exchanges depreciated for the sake of gaining a momentary advantage or inflicting loss upon some rival. Foreign policy is conducted on avowedly Machiavellian principles; solemn engagements are entered into with the knowledge that they will be broken the moment it seems advantageous to do so; international law is invoked when it happens to be convenient, repudiated when it imposes the least restraint on the nation's imperialistic designs. Meanwhile the dictator's subjects are systematically educated to be good citizens of the Fascist state. Children are subjected to authoritarian discipline that they may grow up to be simultaneously obedient to superiors and brutal to those below them. On leaving the kindergarten, they begin that military training which culminates in the years of conscription and continues until the individual is too decrepit to be an efficient soldier. In school they are taught extravagant lies about the achievements of their ancestors, while the truth about other peoples is either distorted or completely suppressed. the press is controlled, so that adults may learn only what it suits the dictator that they should learn. Any one expressing un-orthodox opinions is ruthlessly persecuted. Elaborate systems of police espionage are organized to investigate the private life and opinions of even the humblest individual. Delation is encouraged, tale-telling rewarded. Terrorism is legalized. Justice is administered in secret; the procedure is unfair, the penalties barbarously cruel. Brutality and torture are regularly employed.