Treated With Contempt Quotes

Nothing living should ever be treated with contempt. Whatever it is that lives, a man, a tree, or a bird, should be touched gently, because the time is short. Civilization is another word for respect for life...

Reason is a whore, the greatest enemy that faith has; it never comes to the aid of spiritual things, but more frequently than not struggles against the divine Word, treating with contempt all that emanates from God.

You will smile here at the consistency of those democratists who, when they are not on their guard, treat the humbler part of the community with the greatest contempt, whilst, at the same time they pretend to make them the depositories of all power.

It is so refreshing to be treated with contempt.

Nothing living should ever be treated with contempt. Whatever it is that lives, a man, a tree, or a bird, should be touched gently, because the time is short. Civilization is another word for respect for life.

Almost Kien was tempted to believe in happiness, that contemptible life-goal of illiterates. If it came of itself, without being hunted for, if you did not hold it fast by force and treated it with a certain condescension, it was permissible to endure its presence for a few days

In everything that can be called art there is a quality of redemption. It may be pure tragedy, if it is high tragedy, and it may be pity and irony, and it may be the raucous laughter of the strong man. But down these mean streets a man must go who is not himself mean, who is neither tarnished nor afraid. The detective in this kind of story must be such a man. He is the hero; he is everything. He must be a complete man and a common man and yet an unusual man. He must be, to use a rather weathered phrase, a man of honor -- by instinct, by inevitability, without thought of it, and certainly without saying it. He must be the best man in his world and a good enough man for any world. I do not care much about his private life; he is neither a eunuch nor a satyr; I think he might seduce a duchess and I am quite sure he would not spoil a virgin; if he is a man of honor in one thing, he is that in all things. He is a relatively poor man, or he would not be a detective at all. He is a common man or he could not go among common people. He has a sense of character, or he would not know his job. He will take no man's money dishonestly and no man's insolence without due and dispassionate revenge. He is a lonely man and his pride is that you will treat him as a proud man or be very sorry you ever saw him. He talks as the man of his age talks -- that is, with rude wit, a lively sense of the grotesque, a disgust for sham, and a contempt for pettiness. The story is the man's adventure in search of a hidden truth, and it would be no adventure if it did not happen to a man fit for adventure. He has a range of awareness that startles you, but it belongs to him by right, because it belongs to the world he lives in. If there were enough like him, the world would be a very safe place to live in, without becoming too dull to be worth living in.

My own sex, I hope, will excuse me, if I treat them like rational creatures, instead of flattering their fascinating graces, and viewing them as if they were in a state of perpetual childhood, unable to stand alone. I earnestly wish to point out in what true dignity and human happiness consists - I wish to persuade women to endeavour to acquire strength, both mind and body, and to convince them that the soft phrases, susceptibility of heart, delicacy of sentiment, and refinement of taste, are almost synonymous with epithets of weakness, and that those beings who are only objects of pity and that kind of love, which has been termed its sister, will soon become objects of contempt.

And now please note that I have raised my right hand. And that means that I'm not kidding, that whatever I say next I believe to be true. So here it goes: The most spiritually splendid American phenomenon of my lifetime wasn't our contribution to the defeat of the Nazis, in which I played such a large part, or Ronald Reagan's overthrow of Godless Communism, in Russia at least. The most spiritually splendid American phenomenon of my lifetime is how African-American citizens have maintained their dignity and self-respect, despite their having been treated by white Americans, both in and out of government, and simply because of their skin color, as though they were contemptible and loathsome, and even diseased." "If this isn’t nice, I don’t know what is.

The first time he had taken the massa to one of these "high-falutin' to-dos," as Bell called them, Kunta had been all but overwhelmed by conflicting emotions: awe, indignation, envy, contempt, fascination, revulsion—but most of all a deep loneliness and melancholy from which it took him almost a week to recover. He couldn't believe that such incredible wealth actually existed, that people really lived that way. It took him a long time, and a great many more parties, to realize that they didn't live that way, that it was all strangely unreal, a kind of beautiful dream the white folks were having, a lie they were telling themselves: that goodness can come from badness, that it's possible to be civilized with one another without treating as human beings those whose blood, sweat, and mother's milk made possible the life of privilege they led.

Authentic faith leads us to treat others with unconditional seriousness and to a loving reverence for the mystery of the human personality. Authentic Christianity should lead to maturity, personality, and reality. It should fashion whole men and women living lives of love and communion. False, manhandled religion produces the opposite effect. Whenever religion shows contempt or disregards the rights of persons, even under the noblest pretexts, it draws us away from reality and God.

Between Countess Nordston and Levin there had been established those relations, not infrequent in society, in which two persons, while ostensibly remaining on friendly terms, are contemptuous of each other to such a degree that they cannot even treat each other seriously and cannot even insult each one another.

The controversy between Darwinism and intelligent design has the characteristics of major scientific revolutions in the past. Darwinists are losing power because they treat with contempt the very people on whom they depend the most: American taxpayers. The outcome of this scientific revolution will be decided by young people who have the courage to question dogmatism and follow the evidence wherever it leads.

History, in general, treats the working class as the manipulator of politics treats the working man – that is to say, with contempt when he remained passive, and with derision, hatred and misrepresentation whenever he dares evince a desire to throw off the yoke of political or social servitude.

It's just this: that there are places we all come from-deep-rooty-common places- that makes us who we are. And we disdain them or treat them lightly at our peril. We turn our backs on them at the risk of self-contempt. There is a sense in which we need to go home again-and can go home again. Not to recover home, no. But to sanctify memory.

We don’t have an anger problem in American politics. We have a contempt problem. . . . If you listen to how people talk to each other in political life today, you notice it is with pure contempt. When somebody around you treats you with contempt, you never quite forget it. So if we want to solve the problem of polarization today, we have to solve the contempt problem.

We cannot, of course, expect every leader to possess the wisdom of Lincoln or Mandela’s largeness of soul. But when we think about what questions might be most useful to ask, perhaps we should begin by discerning what our prospective leaders believe it worthwhile for us to hear. Do they cater to our prejudices by suggesting that we treat people outside our ethnicity, race, creed or party as unworthy of dignity and respect? Do they want us to nurture our anger toward those who we believe have done us wrong, rub raw our grievances and set our sights on revenge? Do they encourage us to have contempt for our governing institutions and the electoral process? Do they seek to destroy our faith in essential contributors to democracy, such as an independent press, and a professional judiciary? Do they exploit the symbols of patriotism, the flag, the pledge in a conscious effort to turn us against one another? If defeated at the polls, will they accept the verdict, or insist without evidence they have won? Do they go beyond asking about our votes to brag about their ability to solve all problems put to rest all anxieties and satisfy every desire? Do they solicit our cheers by speaking casually and with pumped up machismo about using violence to blow enemies away? Do they echo the attitude of Musolini: “The crowd doesn’t have to know, all they have to do is believe and submit to being shaped.”? Or do they invite us to join with them in building and maintaining a healthy center for our society, a place where rights and duties are apportioned fairly, the social contract is honored, and all have room to dream and grow. The answers to these questions will not tell us whether a prospective leader is left or right-wing, conservative or liberal, or, in the American context, a Democrat or a Republican. However, they will us much that we need to know about those wanting to lead us, and much also about ourselves. For those who cherish freedom, the answers will provide grounds for reassurance, or, a warning we dare not ignore.

You were the first human to treat me with something other than contempt or disgust.” My breath caught in my chest, and I went still as Wyn spoke. “I decided to give you a chance at survival.

Such bureaucrats can neither be hurried in their deliberations nor made to see common sense. Indeed, the very absurdity or pedantry of these deliberations is for them the guarantee of their own fair-mindedness, impartiality, and disinterest. To treat all people with equal contempt and indifference is the bureaucrat’s idea of equity.

HAVE you learned lessons only of those who admired you, and were tender with you, and stood aside for you? Have you not learned the great lessons of those who rejected you, and braced themselves against   you? or who treated you with contempt, or  disputed the passage with you? Have you had no practice to receive opponents when they come?

Whereas during the primitive stage of capitalist accumulation “political economy considers the proletarian only as a worker,” who only needs to be allotted the indispensable minimum for maintaining his labor power, and never considers him “in his leisure and humanity,” this ruling-class perspective is revised as soon as commodity abundance reaches a level that requires an additional collaboration from him. Once his workday is over, the worker is suddenly redeemed from the total contempt toward him that is so clearly implied by every aspect of the organization and surveillance of production, and finds himself seemingly treated like a grownup, with a great show of politeness, in his new role as a consumer.

They just sat there looking back at me. The orange queen was clacking her typewriter. Cop talk was no more treat for her than legs to a dance director. They had the calm weathered faces of healthy men in hard condition. They had the eyes they always have, cloudy and grey like freezing water. The firm set mouth, the hard little wrinkles at the corners of the eyes, the hard hollow meaningless stare, not quite cruel and a thousand miles from kind. The dull ready-made clothes, worn without style, with a sort of contempt; the look of men who are poor and yet proud of their power, watching always for ways to make it felt, to shove it into you and twist it and grin and watch you squirm, ruthless without malice, cruel and yet not always unkind. What would you expect them to be? Civilization had no meaning for them. All they saw of it was the failures, the dirt, the dregs, the aberrations and the disgust.

The Koran treats women with the most absolute contempt.

So make sure in your heart of hearts, in your inner self, that you treat your station in life with indifference, not with contempt, only with indifference.

When we trip and fall down they glance at us; if we cut or bruise ourselves, they ask us are we crazy. When we catch colds, they shake their heads in disgust at our lack of consideration. How, they ask us, do you expect anybody to get anything done if you all are sick? We cannot answer them. Our illness is treated with contempt, foul Black Draught, and castor oil that blunts our minds.

Mother' (with a short scornful laugh), 'you will make me confess. The only time I saw Miss Hale, she treated me with a haughty civility which had a strong flavour of contempt in it. She held herself aloof from me as if she had been a queen, and I her humble, unwashed vassal. Be easy, mother.

It's painful to believe that the would-be "public servants" you're forced to choose between are all phonies whose only real concern is their own care and feeding and who will lie so outrageously and with such a straight face that you know they've just got to believe you're an idiot. So who wouldn't yawn and turn away, trade apathy and cynicism for the hurt of getting treated with contempt?

It cannot be too often repeated that what destroyed the Family in the modern world was Capitalism. No doubt it might have been Communism, if Communism had ever had a chance, outside that semi-Mongolian wilderness where it actually flourishes. But, so far as we are concerned, what has broken up households and encouraged divorces, and treated the old domestic virtues with more and more open contempt, is the epoch and Power of Capitalism. It is Capitalism that has forced a moral feud and a commercial competition between the sexes; that has destroyed the influence of the parent in favour of the influence of the employer; that has driven men from their homes to look for jobs; that has forced them to live near their factories or their firms instead of near their families; and, above all, that has encouraged, for commercial reasons, a parade of publicity and garish novelty, which is in its nature the death of all that was called dignity and modesty by our mothers and fathers.

Criminals, it turns out, are the one social group in America we have permission to hate. In 'colorblind' America, criminals are the new whipping boys. They are entitled to no respect and little moral concern. Like the 'coloreds' in the years following emancipation, criminals today are deemed a characterless and purposeless people, deserving of our collective scorn and contempt. When we say someone was 'treated like a criminal,' what we mean to say is that he or she was treated as less than human, like a shameful creature. Hundreds of years ago, our nation put those considered less than human in shackles; less than one hundred years ago, we relegated them to the other side of town; today we put them in a cage. Once released, they find that a heavy and cruel hand has been laid upon them.

No, you don’t remember, and sometimes it’s best that way. Sometimes it’s best to start fresh. Every day, fresh. Living always in the present, unburdened by the pain of the past. Most of us drag around our misdeeds like giant dead birds tied to our necks; we condemn ourselves to telling every stranger we meet the story of our anguish and inadequacies, hoping that one day we will be forgiven, hoping that we will find a person who will look at us and pretend to ignore the ridiculous dead birds hanging from our sunburned and weather-beaten necks. And if we find that person, and if we don’t hate him for not hating us, if we don’t hold him in contempt for not treating us contemptuously, as we expect to be treated—nay, as we demand to be treated—well, that person will be something of a soul mate, I imagine.

The most spiritually splendid American phenomenon of my lifetime is how African-American citizens have maintained their dignity and self-respect, despite their having been treated by white Americans, both in and out of government, and simply because of their skin color, as though they were contemptible and loathsome, and even diseased.

For the first time he began to understand why Jesus had such compassion for the poor. Jesus could identify with them because they were treated with the same contempt as the religious officials and the law-obsessed hypocrites treated him.

This, then, is the story of what I learned. It is told in many voices, in words far more eloquent and raw than I could have thought on my own. It is a story of heartbreak and fear and regret. But mostly it is a warning. Violence comes in many forms- guns, fists, and words of hate and contempt. Unless we change the way we treat others in school and out, there will be more- and more horrible- tragedies.

The Persian Version Truth-loving Persians do not dwell upon The trivial skirmish fought near Marathon. As for the Greek theatrical tradition Which represents that summer's expedition Not as a mere reconnaisance in force By three brigades of foot and one of horse (Their left flank covered by some obsolete Light craft detached from the main Persian fleet) But as a grandiose, ill-starred attempt To conquer Greece - they treat it with contempt; And only incidentally refute Major Greek claims, by stressing what repute The Persian monarch and the Persian nation Won by this salutary demonstration: Despite a strong defence and adverse weather All arms combined magnificently together.

If you treat someone under your control like a dolt, he will react like a dolt; treat him like an animal, and he will respond like an animal; treat him as an object of contempt, and he will become filled with a self-contempt that must sooner or later erupt in rage, hate and violence.

Stronger Lessons Have you learn'd lessons only of those who admired you, and were tender with you, and stood aside for you? Have you not learn'd great lessons from those who reject you, and brace themselves against you? or who treat you with contempt, or dispute the passage with you?

The Japanese people were rapidly succumbing to what would later be called shoribyo, or “victory disease”—a faith that Japan was invincible, and could afford to treat its enemies with contempt. Its symptoms were overconfidence, a failure to weigh risks properly, and a basic misunderstanding of the enemy.

To grow, be humble and ask questions most of the time. When you do so, a wise and smart person sees him/herself in you and treats you with dignity. On the other hand, if you ask questions and try to learn from a shallow and fool person, s/he treats you with contempt and disrespect. Now, you know who is who...

Yes, Lewis concludes, God may at times treat us harshly, but he has never treated us with contempt.

The LORD said to Moses, “How long will these people treat me with contempt? How

In short, millennials have been dealt a bad hand in their career, social, and romantic lives—some even in their family. In the karma points of the world, millennials are of the lowest caste so far. As a result, they are treated with disdain, contempt, and disrespect. Most of the time, they don’t fight back, usually in danger of losing their financial stability.

As children, we start off at the center of our own universe, where we interpret everything that happens from an egocentric vantage point. If our parents or grandparents keep telling us we’re the cutest, most delicious thing in the world, we don’t question their judgment—we must be exactly that. And deep down, no matter what else we learn about ourselves, we will carry that sense with us: that we are basically adorable. As a result, if we later hook up with somebody who treats us badly, we will be outraged. It won’t feel right: It’s not familiar; it’s not like home. But if we are abused or ignored in childhood, or grow up in a family where sexuality is treated with disgust, our inner map contains a different message. Our sense of our self is marked by contempt and humiliation, and we are more likely to think “he (or she) has my number” and fail to protest if we are mistreated.

Back there, before Jim Crow, before the invention of the Negro or the white man or the words and concepts to describe them, the Colonial population consisted largely of a great mass of white and black bondsmen, who occupied roughly the same economic category and were treated with equal contempt by the lords of the plantations and legislatures. Curiously unconcerned about their color, these people worked together and relaxed together.3 —Lerone Bennett Jr.

In short, "law enforcers" are trained to be oppressive megalomaniacs and to treat everyone else as cattle. And, human nature being what it is, anyone who routinely treats others that way—the way "law enforcers" are required to treat everyone else— will learn to despise others and treat them with contempt, disrespect and hostility. However good or bad at heart an individual is to begin with, the way to bring out the worst in him is to give him "authority" over others.

It must be a matter of constant surprise to dogs that humans never actually get any smarter and just keep making the same mistakes over and over again. Of course cats figured this out years ago, which is why they treat humans with such contempt.

In all my years on earth, I have seen that there is nothing else in the entire world that is as abused as much as the female gender is. If there is anything of value that the world treats with much disdain and contempt, it is the female gender, called woman.

Anxiety can make anybody act nasty, big or small. You will be tested for your strength, and if you are seen as too weak, you will sometimes be treated abusively, discarded and avoided. I'm not saying that this should happen. I'm simply describing human beings as they are.

In crew, contempt is important. In Boston, Boston University and Northeastern crew are treated with contempt by the college up the river. Intramural crew is treated with contempt. Nonathletic coxswains (Chinese engineering majors, poets) are treated with contempt. A true coxswain is a diminutive jock, raging against the pint size that made him the butt of so many jokes at Prep school. He runs twenty stadiums a day, his girlfriend is six feet one, and he can scream orders even when he has the flu (which he catches at least three times a winter).

At Auschwitz, everything was either ass-backward or a corruption of itself. The Ten Commandments were turned on their head-- thou shalt kill, thou shalt steal, thou shalt covet-- the Golden Rule nonexistent. Here, the weak were at the mercy of the strong-- the lame, sick, and feeble treated not with kindness but contempt. Here, nothing was less valuable than the life of a human being; a crust of bread, a pack of cigarettes, a needle and thread were worth more. Women with children and the elderly were the first to die, not the last. Here, people went to the hospital to be killed, not cured.

What should one do? If Ruth had any better luck with him I would have thought that he simply had to attach himself to antifatherly gods until he proved himself a man in his own terms...She followed him to the bottom of his burrow, trying to understand, she forgave him incessantly, she was the pacifying force when he and I clashed. And he went out of his way to treat her with even greater impatience and contempt than he treated me. His wretched treatment of his mother was one of the commonest sources of our quarrels. Sometimes I wondered if he didn't abuse her because she tended to take his side - he wanted no mediator between us.

You may not personally remember Vietnam or Watergate, but it's a good bet you remember "No new taxes" and "Out of the loop" and "No direct knowledge of any impropriety at this time" and "Did not inhale" and "Did not have sex with that Ms. Lewinsky" and etc. etc. It's painful to believe that the would-be "public servants" you're forced to choose between are all phonies whose only real concern is their own care and feeding and who will lie so outrageously and with such a straight face that you know they've just got to believe you're an idiot. So who wouldn't yawn and turn away, trade apathy and cynicism for the hurt of getting treated with contempt?

Foreign visitors who concerned themselves with the plight of the Jews – and the majority did not – had to deal with an unanswerable question. How was it possible for these warm-hearted, genial people, noted for their work ethic and devotion to family values, to treat so many of their fellow Germans with such contempt and cruelty?

We have seen the kind of morality which is even now shaping itself in the ideas of the masses and of the thinkers. This morality will issue no commands. It will refuse once and for all to model individuals according to an abstract idea, as it will refuse to mutilate them by religion, law or government. It will leave to the individual man full and perfect liberty. It will be but a simple record of facts, a science. And this science will say to man: "If you are not conscious of strength within you, if your energies are only just sufficient to maintain a colorless, monotonous life, without strong impressions, without deep joys, but also without deep sorrows, well then, keep to the simple principles of a just equality. In relations of equality you will find probably the maximum of happiness possible to your feeble energies. "But if you feel within you the strength of youth, if you wish to live, if you wish to enjoy a perfect, full and overflowing life --that is, know the highest pleasure which a living being can desire-- be strong, be great, be vigorous in all you do. "Sow life around you. Take heed that if you deceive, lie, intrigue, cheat, you thereby demean yourself. belittle yourself, confess your own weakness beforehand, play the part of the slave of the harem who feels himself the inferior of his master. Do this if it so pleases you, but know that humanity will regard you as petty, contemptible and feeble, and treat you as such. Having no evidence of your strength, it will act towards you as one worthy of pity-- and pity only. Do not blame humanity if of your own accord you thus paralyze your energies. Be strong on the other hand, and once you have seen unrighteousness and recognized it as such --inequity in life, a lie in science, or suffering inflicted by another-- rise in revolt against the iniquity, the lie or the injustice. "Struggle! To struggle is to live, and the fiercer the struggle the intenser the life. Then you will have lived; and a few hours of such life are worth years spent vegetating.

Some historians think those first blacks in Virginia were considered as servants, like the white indentured servants brought from Europe. But the strong probability is that, even if they were listed as “servants” (a more familiar category to the English), they were viewed as being different from white servants, were treated differently, and in fact were slaves. In any case, slavery developed quickly into a regular institution, into the normal labor relation of blacks to whites in the New World. With it developed that special racial feeling—whether hatred, or contempt, or pity, or patronization—that accompanied the inferior position of blacks in America for the next 350 years—that combination of inferior status and derogatory thought we call racism.

Frank treated customers with the contempt Rosy had only seen before at airport passport control. Even then, she’d never heard an immigration official refer to anybody as baldy. “Hey, baldy,” Frank had said and whistled to call a customer back as though he were down in the paddock with an unruly herd. “You forgot your juice.” Frank held up the bottle of Tropicana orange juice. And when… baldy came back, Frank slapped the bottle into his hand as though passing him the baton in a relay race, then waved the man aside—“Go!”—and pointed at the next customer. “What do you want?” Frank said. “Cheese? Again? That’s three cheese you’ll have had in a row. Are you eating right?” The customer stammered. “Eh-but-eh-but-eh-but,” Frank mimicked. “Never mind. But think up a different filling next time. And not cheese and tomato.” He shook his head and made up the roll.

Take heed that if you deceive, lie, intrigue, cheat, you thereby demean yourself. belittle yourself, confess your own weakness beforehand, play the part of the slave of the harem who feels himself the inferior of his master. Do this if it so pleases you, but know that humanity will regard you as petty, contemptible and feeble, and treat you as such. Having no evidence of your strength, it will act towards you as one worthy of pity — and pity only.

Martin Luther was well aware that reason was religion’s arch-enemy, and he frequently warned of its dangers: ‘Reason is the greatest enemy that faith has; it never comes to the aid of spiritual things, but more frequently than not struggles against the divine Word, treating with contempt all that emanates from God.’84 Again: ‘Whoever wants to be a Christian should tear the eyes out of his reason.’ And again: ‘Reason should be destroyed in all Christians.

As for inciting violence by his followers against his enemies, he sometimes used the same tactic that Henry II used to incite his followers to assassinate Thomas Becket, by implication rather than by an explicit order: “What miserable … traitors have I nourished and promoted in my household, who let their lord be treated with such shameful contempt by a low-born clerk!” Of course, his vassals got the point, and did what Henry had made clear he wanted done.

I loved Duncan and I loved being his mother but I wasn't sure I was prepared to be only his mother. Before we were even married, when Russell and I had gotten our dog, Humbert, I had walked him early one morning, and as I stood on a line for coffee, someone had offered him a dog treat. "I always ask the mommy first," she said, looking at him expectantly. "Oh, I'm not his mother," I said, "I'm just his...friend," and she looked at me with complete contempt. "You're his mother," she had scolded, "Poor dog.

But down these mean streets a man must go who is not himself mean, who is neither tarnished nor afraid. The detective in this kind of story must be such a man. He is the hero; he is everything. He must be a complete man and a common man and yet an unusual man. He must be, to use a rather weathered phrase, a man of honor—by instinct, by inevitability, without thought of it, and certainly without saying it. He must be the best man in his world and a good enough man for any world. I do not care much about his private life; he is neither a eunuch nor a satyr; I think he might seduce a duchess and I am quite sure he would not spoil a virgin; if he is a man of honor in one thing, he is that in all things. He is a relatively poor man, or he would not be a detective at all. He is a common man or he could not go among common people. He has a sense of character, or he would not know his job. He will take no man’s money dishonestly and no man’s insolence without a due and dispassionate revenge. He is a lonely man and his pride is that you will treat him as a proud man or be very sorry you ever saw him. He talks as the man of his age talks—that is, with rude wit, a lively sense of the grotesque, a disgust for sham, and a contempt for pettiness. The story is this man’s adventure in search of a hidden truth, and it would be no adventure if it did not happen to a man fit for adventure. He has a range of awareness that startles you, but it belongs to him by right, because it belongs to the world he lives in. If there were enough like him, the world would be a very safe place to live in, without becoming too dull to be worth living in.

But I can cite ten other reasons for not being a father." "First of all, I don't like motherhood," said Jakub, and he broke off pensively. "Our century has already unmasked all myths. Childhood has long ceased to be an age of innocence. Freud discovered infant sexuality and told us all about Oedipus. Only Jocasta remains untouchable; no one dares tear off her veil. Motherhood is the last and greatest taboo, the one that harbors the most grievous curse. There is no stronger bond than the one that shackles mother to child. This bond cripples the child's soul forever and prepares for the mother, when her son has grown up, the most cruel of all the griefs of love. I say that motherhood is a curse, and I refuse to contribute to it." "Another reason I don't want to add to the number of mothers," said Jakub with some embarrassment, "is that I love the female body, and I am disgusted by the thought of my beloved's breast becoming a milk-bag." "The doctor here will certainly confirm that physicians and nurses treat women hospitalized after an aborted pregnancy more harshly than those who have given birth, and show some contempt toward them even though they themselves will, at least once in their lives, need a similar operation. But for them it's a reflex stronger than any kind of thought, because the cult of procreation is an imperative of nature. That's why it's useless to look for the slightest rational argument in natalist propaganda. Do you perhaps think it's the voice of Jesus you're hearing in the natalist morality of the church? Do you think it's the voice of Marx you're hearing in the natalist propaganda of the Communist state? Impelled merely by the desire to perpetuate the species, mankind will end up smothering itself on its small planet. But the natalist propaganda mill grinds on, and the public is moved to tears by pictures of nursing mothers and infants making faces. It disgusts me. It chills me to think that, along with millions of other enthusiasts, I could be bending over a cradle with a silly smile." "And of course I also have to ask myself what sort of world I'd be sending my child into. School soon takes him away to stuff his head with the falsehoods I've fought in vain against all my life. Should I see my son become a conformist fool? Or should I instill my own ideas into him and see him suffer because he'll be dragged into the same conflicts I was?" "And of course I also have to think of myself. In this country children pay for their parents' disobedience, and parents for their children's disobedience. How many young people have been denied education because their parents fell into disgrace? And how many parents have chosen permanent cowardice for the sole purpose of preventing harm to their children? Anyone who wants to preserve at least some freedom here shouldn't have children," Jakub said, and fell into silence. "The last reason carries so much weight that it counts for five," said Jakub. "Having a child is to show an absolute accord with mankind. If I have a child, it's as though I'm saying: I was born and have tasted life and declare it so good that it merits being duplicated." "And you have not found life to be good?" asked Bertlef. Jakub tried to be precise, and said cautiously: "All I know is that I could never say with complete conviction: Man is a wonderful being and I want to reproduce him.

Asked what he would undertake first, Were he called upon to rule a nation, Confucius replied: 'To correct language . . . If language is not correct, Then what is said is not what is meant, Then what ought to be done remains undone; If this remains undone, morals and art will deteriorate; If morals and art deteriorate, justice "All go astray; If justice goes astray The people will stand about in helpless confusion. Hence there must be no arbitrariness in what is said. This mattars above everything.' Asked to surrender in World War Two, The Japanese employed the word 'mokusatsu' In replying to the Potsdam ultimatum. The word given out by the Domei news agency Was interpreted in Washington as 'treat with contempt' Rather than 'withholding comment' - pending a decision Its correct meaning. The Americans concluded that their ultimatum had been rejected; The boys in the back-room could play with their new toy A hundred and forty thousand people lay round in helpless confusion. Today 'peace' is mis-translated, and means a seething stalemate Instead of calm; 'Strength' is mis-translated, and means paranoid force Instead of right-minded confidence...

Dr Bone was over sixty when she was arrested in Hungary in 1949. A notable linguist, she had been invited to Hungary to translate English scientific books into Hungarian. She herself had joined the Communist Party in 1919. She was accused of being a British agent, but refused to make a false confession or in any way to collaborate with her interrogators. This elderly lady spent seven years in prison before she was finally released in November 1956. For three of those years she was denied access to books or writing materials. The cell in which she was first confined was bitterly cold and had no window. Worse was to come. For five months she was kept in a cellar in total darkness. The walls ran with water or were covered with fungus; the floor was deep in excrement. There was no ventilation. Dr Bone invented various techniques for keeping herself sane. She recited and translated poetry, and herself composed verses. She completed a mental inventory of her vocabulary in the six languages in which she was fluent, and went for imaginary walks through the streets of the many cities which she knew well. Throughout these and other ordeals, Dr Bone treated her captors with contempt, and never ceased to protest her innocence. She is not only a shining example of courage which few could match, but also illustrates the point that a well-stocked, disciplined mind can prevent its own disruption.

In her book claiming that allegations of ritualistic abuse are mostly confabulations, La Fontaine’s (1998) comparison of social workers to ‘nazis’ shows the depth of feeling evident amongst many sceptics. However, this raises an important question: Why did academics and journalists feel so strongly about allegations of ritualistic abuse, to the point of pervasively misrepresenting the available evidence and treating women disclosing ritualistic abuse, and those workers who support them, with barely concealed contempt? It is of course true that there are fringe practitioners in the field of organised abuse, just as there are fringe practitioners in many other health-related fields. However, the contrast between the measured tone of the majority of therapists and social workers writing on ritualistic abuse, and the over-blown sensationalism of their critics, could not be starker. Indeed, Scott (2001) notes with irony that the writings of those who claimed that ‘satanic ritual abuse’ is a ‘moral panic’ had many of the features of a moral panic: scapegoating therapists, social workers and sexual abuse victims whilst warning of an impending social catastrophe brought on by an epidemic of false allegations of sexual abuse. It is perhaps unsurprising that social movements for people accused of sexual abuse would engage in such hyperbole, but why did this rhetoric find so many champions in academia and the media?

ultimately, most of us would choose a rich and meaningful life over an empty, happy one, if such a thing is even possible. “Misery serves a purpose,” says psychologist David Myers. He’s right. Misery alerts us to dangers. It’s what spurs our imagination. As Iceland proves, misery has its own tasty appeal. A headline on the BBC’s website caught my eye the other day. It read: “Dirt Exposure Boosts Happiness.” Researchers at Bristol University in Britain treated lung-cancer patients with “friendly” bacteria found in soil, otherwise known as dirt. The patients reported feeling happier and had an improved quality of life. The research, while far from conclusive, points to an essential truth: We thrive on messiness. “The good life . . . cannot be mere indulgence. It must contain a measure of grit and truth,” observed geographer Yi-Fu Tuan. Tuan is the great unheralded geographer of our time and a man whose writing has accompanied me throughout my journeys. He called one chapter of his autobiography “Salvation by Geography.” The title is tongue-in-cheek, but only slightly, for geography can be our salvation. We are shaped by our environment and, if you take this Taoist belief one step further, you might say we are our environment. Out there. In here. No difference. Viewed that way, life seems a lot less lonely. The word “utopia” has two meanings. It means both “good place” and “nowhere.” That’s the way it should be. The happiest places, I think, are the ones that reside just this side of paradise. The perfect person would be insufferable to live with; likewise, we wouldn’t want to live in the perfect place, either. “A lifetime of happiness! No man could bear it: It would be hell on Earth,” wrote George Bernard Shaw, in his play Man and Superman. Ruut Veenhoven, keeper of the database, got it right when he said: “Happiness requires livable conditions, but not paradise.” We humans are imminently adaptable. We survived an Ice Age. We can survive anything. We find happiness in a variety of places and, as the residents of frumpy Slough demonstrated, places can change. Any atlas of bliss must be etched in pencil. My passport is tucked into my desk drawer again. I am relearning the pleasures of home. The simple joys of waking up in the same bed each morning. The pleasant realization that familiarity breeds contentment and not only contempt. Every now and then, though, my travels resurface and in unexpected ways. My iPod crashed the other day. I lost my entire music collection, nearly two thousand songs. In the past, I would have gone through the roof with rage. This time, though, my anger dissipated like a summer thunderstorm and, to my surprise, I found the Thai words mai pen lai on my lips. Never mind. Let it go. I am more aware of the corrosive nature of envy and try my best to squelch it before it grows. I don’t take my failures quite so hard anymore. I see beauty in a dark winter sky. I can recognize a genuine smile from twenty yards. I have a newfound appreciation for fresh fruits and vegetables. Of all the places I visited, of all the people I met, one keeps coming back to me again and again: Karma Ura,

Criminals, it turns out, are the one social group in America we have permission to hate. In “colorblind” America, criminals are the new whipping boys. They are entitled to no respect and little moral concern. Like the “coloreds” in the years following emancipation, criminals today are deemed a characterless and purposeless people, deserving of our collective scorn and contempt. When we say someone was “treated like a criminal,” what we mean to say is that he or she was treated as less than human, like a shameful creature. Hundreds of years ago, our nation put those considered less than human in shackles; less than one hundred years ago, we relegated them to the other side of town; today we put them in cages. Once released, they find that a heavy and cruel hand has been laid upon them. Brave

The Bishop observed later that Trinidad was treated very much like a poor relation or a servant. He was sent on errands, was told without ceremony to fetch the Padre's boots, to bring wood for the fire, to saddle his horse. Father Latour disliked his personality so much that he could scarcely look at him. His fat face was irritatingly stupid, and had the grey, oily look of soft cheeses. The corners of his mouth were deep folds in plumpness, like the creases in a baby's legs, and the steel rim of his spectacles, where it crossed his nose, was embedded in soft flesh. He said not one word during supper, but ate as if he were afraid of never seeing food again. When his attention left his plate for a moment, it was fixed in the same greedy way upon the girl who served the table—and who seemed to regard him with careless contempt. The student gave the impression of being always stupefied by one form of sensual disturbance or another.

The Bishop observed later that Trinidad was treated very much like a poor relation or a servant. He was sent on errands, was told without ceremony to fetch the Padre's boots, to bring wood for the fire, to saddle his horse. Father Latour disliked his personality so much that he could scarcely look at him. His fat face was irritatingly stupid, and had the grey, oily look of soft cheeses. The corners of his mouth were deep folds in plumpness, like the creases in a baby's legs, and the steel rim of his spectacles, where it crossed his nose, was embedded in soft flesh. He said not one word during supper, but ate as if he were afraid of never seeing food again. When his attention left his plate for a moment, it was fixed in the same greedy way upon the girl who served the table—and who seemed to regard him with careless contempt. The student gave the impression of being always stupefied by one form of sensual disturbance or another.

Such is their mutual antipathy that friends have observed that Diana finds her husband’s very presence upsetting and disturbing. He in turn views his wife with indifference tinged with dislike. When a Sunday newspaper reported how the Prince had pointedly ignored her at a concert at Buckingham Palace to celebrate the Queen Mother’s 90th birthday, she remarked to friends that she found their surprise rather odd. “He ignores me everywhere and has done for a long time. He just dismisses me.” She would, for example, never contemplate making any input into any of his special interests such as architecture, the environment or agriculture. Painful experience tells her that any suggestions would be treated with ill-disguised contempt. “He makes her feel intellectually insecure and inferior and constantly reinforces that message,” notes a close friend. When Charles took his wife to see A Woman of No Importance when he celebrated his 43rd birthday, the irony was not lost on her friends.

He held up his right hand. On the third finger was another thick gold band. The audience burst into applause and hallelujahs. I kept trying to make sense of it, and kept coming up short. Here were people who routinely used their computers to stay in touch with their friends and get the news of the day, people who took weather satellites and lung transplants for granted, people who expected to live lives thirty and forty years longer than those of their great-grandparents. Here they were, falling for a story that made Santa and the Tooth Fairy look like gritty realism. He was feeding them shit and they were loving it. I had the dismaying idea that he was loving it, too, and that was worse. This was not the man I'd known in Harlow, or the one who had taken me in that night in Tulsa. Although when I thought of how he had treated Cathy Morse's bewildered and brokenhearted farmer father, I had to admit this man had been on the way even then. I don't know if he hates these people, I thought, but he holds them in contempt.

Even in her dark bombazine dress, as high-necked and pristine as a nun's habit, Larissa Crossland possessed a soft, elegant beauty. With her dark sable hair always seeming on the verge of tumbling from its pins, and sultry pale green eyes, she was original and striking. However, her looks generated little heat. She was often admired but never pursued... never flirted with or desired. Perhaps it was the way she used cheerfulness like a weapon, if such a thing were possible, keeping everyone at a distance. It seemed to many in the town of Market Hill that Lara was an almost saintly figure. A woman with her looks and position could have managed to snare a second husband, yet she had chosen to stay here and involve herself in charitable works. She was unfailingly gentle and compassionate, and her generosity extended to nobleman and beggar alike. Young had never heard Lady Hawksworth utter an unkind word about anyone, not the husband who had virtually abandoned her nor the relatives who treated her with contemptible stinginess.

Having judged, condemned, abandoned his cultural forms, his language, his food habits, his sexual behavior, his way of sitting down, of resting, of laughing, of enjoying himself, the oppressed flings himself upon the imposed culture with the desperation of a drowning man. Developing his technical knowledge in contact with more and more perfected machines, entering into the dynamic circuit of industrial production, meeting men from remote regions in the framework of the concentration of capital, that is to say, on the job, discovering the assembly line, the team, production �time,� in other words yield per hour, the oppressed is shocked to find that he continues to be the object of racism and contempt. It is at this level that racism is treated as a question of persons. �There are a few hopeless racists, but you must admit that on the whole the population likes….� �With time all this will disappear.� �This is the country where there is the least amount of race prejudice.� �At the United Nations there is a commission to fight race prejudice.� Films on race prejudice, poems on race prejudice, messages on race prejudice. Spectacular and futile condemnations of race prejudice. In reality, a colonial country is a racist country. If in England, in Belgium, or in France, despite the democratic principles affirmed by these respective nations, there are still racists, it is these racists who, in their opposition to the country as a whole, are logically consistent. It is not possible to enslave men without logically making them inferior through and through. And racism is only the emotional, affective, sometimes intellectual explanation of this inferiorization. The racist in a culture with racism is therefore normal. He has achieved a perfect harmony of economic relations and ideology. The idea that one forms of man, to be sure, is never totally dependent on economic relations, in other words—and this must not be forgotten—on relations existing historically and geographically among men and groups. An ever greater number of members belonging to racist societies are taking a position. They are dedicating themselves to a world in which racism would be impossible. But everyone is not up to this kind of objectivity, this abstraction, this solemn commitment. One cannot with impunity require of a man that he be against �the prejudices of his group.� And, we repeat, every colonialist group is racist. �Acculturized� and deculturized at one and the same time, the oppressed continues to come up against racism. He finds this sequel illogical, what be has left behind him inexplicable, without motive, incorrect. His knowledge, the appropriation of precise and complicated techniques, sometimes his intellectual superiority as compared to a great number of racists, lead him to qualify the racist world as passion-charged. He perceives that the racist atmosphere impregnates all the elements of the social life. The sense of an overwhelming injustice is correspondingly very strong. Forgetting racism as a consequence, one concentrates on racism as cause. Campaigns of deintoxication are launched. Appeal is made to the sense of humanity, to love, to respect for the supreme values.

Civic charity is easy to talk about but tremendously difficult to practice - mainly because a lot of people don't reciprocate. Some people will be rude and obnoxious and will laugh at us when we try to engage with them charitably. They will see our generosity as a sign of weakness and take advantage of our good nature to abuse us further. We will forgive them the requisite seventy times seven times, and they will keep on offending us. Charity always works this way, both the civic kind and the 'love-other-people-like-God-loves-you' kind. We need not think, however, that we are shirking our duties or abandoning our causes when we decline to angrily denounce those on the other side or to treat them like subhuman imbeciles. Charitable engagement does not always change people's hearts and minds, but the number of times it has done so is not zero - which gives charity a better track record than anger, contempt, and derision. Ultimately, though, mature and thoughtful people do not allow the way other people treat them to determine how they treat other people; when we do this, we surrender an enormous amount of power to people who do not wish us well.

Well, now, if we’d known we were going to have such…ah…gra…that is, illustrious company, we’d have-“ “Swept off the chairs?” Lucinda suggested acidly. “Shoveled off the floor?” “Lucinda!” Elizabeth whispered desperately. “They didn’t know we were coming.” “No respectable person would dwell in such a place even for a night,” she snapped, and Elizabeth watched in mingled distress and admiration as the redoubtable woman turned around and directed her attack on their unwilling host. “The responsibility for our being here is yours, whether it was a mistake or not! I shall expect you to rout your servants from their hiding places and have them bring clean linens up to us at once. I shall also expect them to have this squalor remedied by morning! It is obvious from your behavior that you are no gentleman; however, we are ladies, and we shall expect to be treated as such.” From the corner of her eye Elizabeth had been watching Ian Thornton, who was listening to all of this, his jaw rigid, a muscle beginning to twitch dangerously in the side of his neck. Lucinda, however, was either unaware of or unconcerned with his reaction, for, as she picked up her skirts and turned toward the stairs, she turned on Jake. “You may show us to our chambers. We wish to retire.” “Retire!” cried Jake, thunderstruck. “But-but what about supper?” he sputtered. “You may bring it up to us.” Elizabeth saw the blank look on Jake’s face, and she endeavored to translate, politely, what the irate woman was saying to the startled red-haired man. “What Miss Throckmorton-Jones means is that we’re rather exhausted from our trip and not very good company, sir, and so we prefer to dine in our rooms.” “You will dine,” Ian Thornton said in an awful voice that made Elizabeth freeze, “on what you cook for yourself, madam. If you want clean linens, you’ll get them yourself from the cabinet. If you want clean rooms, clean them! Am I making myself clear?” “Perfectly!” Elizabeth began furiously, but Lucinda interrupted in a voice shaking with ire: “Are you suggesting, sirrah, that we are to do the work of servants?” Ian’s experience with the ton and with Elizabeth had given him a lively contempt for ambitious, shallow, self-indulgent young women whose single goal in life was to acquire as many gowns and jewels as possible with the least amount of effort, and he aimed his attack at Elizabeth. “I am suggesting that you look after yourself for the first time in your silly, aimless life. In return for that, I am willing to give you a roof over your head and to share our food with you until I can get you to the village. If that is too overwhelming a task for you, then my original invitation still stands: There’s the door. Use it!” Elizabeth knew the man was irrational, and it wasn’t worth riling herself to reply to him, so she turned instead to Lucinda. “Lucinda,” she said with weary resignation, “do not upset yourself by trying to make Mr. Thornton understand that his mistake has inconvenienced us, not the other way around. You will only waste your time. A gentleman of breeding would be perfectly able to understand that he should be apologizing instead of ranting and raving. However, as I told you before we came here, Mr. Thornton is no gentleman. The simple fact is that he enjoys humiliating people, and he will continue trying to humiliate us for as long as we stand here.” Elizabeth cast a look of well-bred disdain over Ian and said, “Good night, Mr. Thornton.” Turning, she softened her voice a little and said, “Good evening, Mr. Wiley.

I had better come clean now and say that I do not believe that art (all art) and beauty are ever separate, nor do I believe that either art or beauty are optional in a sane society." "That puts me on the side of what Harold Bloom calls 'the ecstasy of the privileged moment. Art, all art, as insight, as transformation, as joy. Unlike Harold Bloom, I really believe that human beings can be taught to love what they do not love already and that the privileged moment exists for all of us, if we let it. Letting art is the paradox of active surrender. I have to work for art if I want art to work on me." (...) We know that the universe is infinite, expanding and strangely complete, that it lacks nothing we need, but in spite of that knowledge, the tragic paradigm of human life is lack, loss, finality, a primitive doomsaying that has not been repealed by technology or medical science. The arts stand in the way of this doomsaying. Art objects. The nouns become an active force not a collector's item. Art objects. "The cave wall paintings at Lascaux, the Sistine Chapel ceiling, the huge truth of a Picasso, the quieter truth of Vanessa Bell, are part of the art that objects to the lie against life, against the spirit, that is pointless and mean. The message colored through time is not lack, but abundance. Not silence but many voices. Art, all art, is the communication cord that cannot be snapped by indifference or disaster. Against the daily death it does not die." "Naked I came into the world, but brush strokes cover me, language raises me, music rhythms me. Art is my rod and my staff, my resting place and shield, and not mine only, for art leaves nobody out. Even those from whom art has been stolen away by tyranny, by poverty, begin to make it again. If the arts did not exist, at every moment, someone would begin to create them, in song, out of dust and mud, and although the artifacts might be destroyed, the energy that creates them is not destroyed. If, in the comfortable West, we have chosen to treat such energies with scepticism and contempt, then so much the worse for us. "Art is not a little bit of evolution that late-twentieth-century city dwellers can safely do without. Strictly, art does not belong to our evolutionary pattern at all. It has no biological necessity. Time taken up with it was time lost to hunting, gathering, mating, exploring, building, surviving, thriving. Odd then, that when routine physical threats to ourselves and our kind are no longer a reality, we say we have no time for art. "If we say that art, all art is no longer relevant to our lives, then we might at least risk the question 'What has happened to our lives?

Obama benefited from Saul Alinsky’s transracial strategy to assemble an effective coalition. Alinsky’s goal was for the activist to reach America’s white middle class because, as he put it, “that is where the power is.” Alinsky had nothing but contempt for left-wing activists who treated the white middle class as a bunch of square, sexually uptight, gun-toting, small-minded racists. Yes, Alinsky wrote, the middle class is mighty screwed up. But it has become that way because it’s desperate; its economic condition is deteriorating and so people turn to guns and religion to give them consolation. (Sound familiar?) Alinsky advocated that a successful activist must not disdain the middle class but rather join it. Certainly he wasn’t calling for an embrace of the provincial values of the middle class. Rather, he urged that activists adopt the style and attitude of the middle class. If the middle class is “square,” then be square. Don’t wear the black leather jacket and the hippie bandana; wear a suit and tie. Don’t come across as an angry misfit; come across as a nice young man who is only upset because of manifest injustice. Smile a lot; smiles are a great way to disguise rage and contempt. In this way, Alinsky argued, the activist could build a rapport with ordinary Americans and mobilize them on behalf of radical causes.10

The definition of morality; Morality is the idiosyncrasy of decadents, actuated by a desire to avenge themselves with success upon life. I attach great value to this definition. 8 [Pg 141] Have you understood me? I have not uttered a single word which I had not already said five years ago through my mouthpiece Zarathustra. The unmasking of Christian morality is an event which unequalled in history, it is a real catastrophe. The man who throws light upon it is a force majeure, a fatality; he breaks the history of man into two. Time is reckoned up before him and after him. The lightning flash of truth struck precisely that which theretofore had stood highest: he who understands what was destroyed by that flash should look to see whether he still holds anything in his hands. Everything which until then was called truth, has been revealed as the most detrimental, most spiteful, and most subterranean form of life; the holy pretext, which was the "improvement" of man, has been recognised as a ruse for draining life of its energy and of its blood. Morality conceived as Vampirism.... The man who unmasks morality has also unmasked the worthlessness of the values in which men either believe or have believed; he no longer sees anything to be revered in the most venerable man—even in the types of men that have been pronounced holy; all he can see in them is the most fatal kind of abortions, fatal, because they fascinate. The concept "God" was invented as the opposite of the concept life—everything detrimental, poisonous, and slanderous, and all deadly hostility to life, wad bound together in one horrible unit in Him. The concepts "beyond" and "true world" were invented in order to depreciate the only world that exists—in order that no goal or aim, no sense or task, might be left to earthly reality. The concepts "soul," "spirit," and last of all the concept "immortal soul," were invented in order to throw contempt on the body, in order to make it sick and "holy," in order to cultivate an attitude of appalling levity towards all things in life which deserve to be treated seriously, i.e. the questions of nutrition and habitation, of intellectual diet, the treatment of the sick, cleanliness, and weather. Instead of health, we find the "salvation of the soul"—that is to say, a folie circulate fluctuating between convulsions and penitence and the hysteria of redemption. The concept "sin," together with the torture instrument appertaining to it, which is the concept "free will," was invented in order to confuse and muddle our instincts, and to render the mistrust of them man's second nature! In the concepts "disinterestedness" and "self-denial," the actual signs of decadence are to be found. The allurement of that which is [Pg 142] [Pg 143] The Project Gutenberg eBook of Ecce Homo, by Friedrich Nietzsche. detrimental, the inability to discover one's own advantage and self-destruction, are made into absolute qualities, into the "duty," the "holiness," and the "divinity" of man. Finally—to keep the worst to the last—by the notion of the good man, all that is favoured which is weak, ill, botched, and sick-in-itself, which ought to be wiped out. The law of selection is thwarted, an ideal is made out of opposition to the proud, well-constituted man, to him who says yea to life, to him who is certain of the future, and who guarantees the future—this man is henceforth called the evil one. And all this was believed in as morality!

I got a servant, a nice clean German girl from the Volga. Her village had been devastated—no other word can convey my meaning—by the liquidation of the Kulaks. In the German Volga Republic the peasants, who had been settled there two hundred years before to set an example to the Russians, had been better farmers and so enjoyed a higher standard of life than most peasants in Russia. Consequently, the greater part of them were classified as Kulaks and liquidated. *** The girls came to the towns to work as servants, and were highly prized, since they were more competent, cleaner, more honest and self-respecting than the Russian peasants. Curiously, they were the most purely Teutonic Germans I had ever seen, Germans like the pictures in Hans Andersen fairy tales, blue-eyed, with long golden plaits and lovely, fair skins. Being Protestants, and regarding the Russians around them as no better than barbarians, they had intermarried little and retained a racial purity which would no doubt have delighted Hitler. *** My Hilda seemed a treasure. She could cook, she could read and write, she kept herself and the rooms clean and looked like a pink and flaxen doll. I could treat her as an equal without finding that this led to her stealing my clothes and doing no work. The servant problem in Moscow for Jane and me lay in our inability to bully and curse and drive, which was the only treatment the Russian servant understood. It was quite natural that this should be so, since Soviet society, like Tsarist society but to a far higher degree, was based on force and cheating. *** I was amazed at the outspoken way in which Hilda and Sophie (another German girl who worked for Jane) voiced their hatred and contempt of the Soviet Government. Sophie, one of thirteen children of a bedniak (poor peasant) would shake her fist and say: “Kulaks! The Kulaks are up there in the Kremlin, not in the village.” Since the word “Kulak” originally signified an exploiter and usurer, her meaning was quite plain.

fuck VULGAR SLANG  v. [trans.] 1 have sexual intercourse with (someone).  [intrans.] (of two people) have sexual intercourse. 2 ruin or damage (something).  n. an act of sexual intercourse.  [with adj.] a sexual partner.  exclam. used alone or as a noun (the fuck) or a verb in various phrases to express anger, annoyance, contempt, impatience, or surprise, or simply for emphasis.    go fuck yourself an exclamation expressing anger or contempt for, or rejection of, someone.  not give a fuck (about) used to emphasize indifference or contempt.    fuck around spend time doing unimportant or trivial things.  have sexual intercourse with a variety of partners.  (fuck around with) meddle with.  fuck off [usu. in imperative] (of a person) go away.  fuck someone over treat someone in an unfair or humiliating way.  fuck someone up damage or confuse someone emotionally.  fuck something up (or fuck up) do something badly or ineptly.   fuck·a·ble adj.  early 16th cent.: of Germanic origin (compare Swedish dialect focka and Dutch dialect fokkelen); possibly from an Indo-European root meaning 'strike', shared by Latin pugnus 'fist'.   Despite the wideness and proliferation of its use in many sections of society, the word fuck remains (and has been for centuries) one of the most taboo words in English. Until relatively recently, it rarely appeared in print; even today, there are a number of euphemistic ways of referring to it in speech and writing, e.g., the F-word, f***, or fk. fuck·er  n. VULGAR SLANG a contemptible or stupid person (often used as a general term of abuse). fuck·head  n. VULGAR SLANG a stupid or contemptible person (often used as a general term of abuse). fuck·ing  adj. [attrib.] & adv. [as submodifier] VULGAR SLANG used for emphasis or to express anger, annoyance, contempt, or surprise. fuck-me  adj. VULGAR SLANG (of clothing, esp. shoes) inviting or perceived as inviting sexual interest. fuck-up  n. VULGAR SLANG a mess or muddle.  a person who has a tendency to make a mess of things. fuck·wit  n. CHIEFLY BRIT., VULGAR SLANG a stupid or contemptible person (often used as a general term of abuse). fu·coid

Do you believe that?” Melinda says, directing her wonderment at Irv. “That if someone commits suicide they go to hell?” “No.” “But many Christians do, right?” “There’s a debate, but it’s doctrine.” “But you don’t think so?” “No.” “Why not?” “For the same reason the Catholics believe in the Trinity, Melinda.” The appetizers arrive with a speed that Sigrid finds suspicious. “Which is . . . what?” “It’s how I understand Jesus’s words spoken from the cross,” says Irv, taking a calamari. “Jesus spoke seven times on the cross. In Matthew Twenty-Seven, verse forty-six and in Mark Fifteen verse thirty-four he says, ‘My God, my God, why have you forsaken me?’ This led to the Trinity,” Irv said, sucking cocktail sauce and grease from his thumb. “The thinking is, if Jesus was Lord, who was he speaking to? He was obviously speaking to someone or something other than himself, unless . . . ya know.” Irv makes a circular cuckoo motion by his head with a piece of squid. “So perhaps he was speaking to the Father, or to the Holy Spirit. In this act, he distinguishes himself from the eternal and embodies everything that is Man. The fear, the sadness, the tragedy. The longing. The recognition of betrayal. We see him, in that moment, only as the Son, and because of that, as ourselves. As I read it, Melinda, we are not invited in that moment to be cruel to him for his despair, or to mock him. Instead we are asked to feel his pain. When Jesus says, ‘It is finished’ I don’t read, ‘Mission accomplished.’ I see a person resigned. A person who has lost hope. A person who has taken a step away from this life. And our pity for him grows. And finally he says, ‘Father, into your hands I commend my spirit.’ Now, I’m not going to equate Jesus letting go with suicide, but any decent and forgiving Christian person would have to admit that we are looking at a person who cannot fight anymore. We are being taught to be understanding of that state of mind and sympathetic to the suffering that might lead a person to it. It does not follow to me that if someone succumbs to that grief we are to treat them with eternal contempt. I just don’t believe it.

Forgive me I hope you are feeling better. I am, thank you. Will you not sit down? In vain I have struggled. It will not do! My feelings will not be repressed. You must allow me to tell you how ardently I admire and love you. In declaring myself thus I'm fully aware that I will be going expressly against the wishes of my family, my friends, and, I hardly need add, my own better judgement. The relative situation of our families is such that any alliance between us must be regarded as a highly reprehensible connection. Indeed as a rational man I cannot but regard it as such myself, but it cannot be helped. Almost from the earliest moments of our acquaintance I have come to feel for you a passionate admiration and regard, which despite of my struggles, has overcome every rational objection. And I beg you, most fervently, to relieve my suffering and consent to be my wife. In such cases as these, I believe the established mode is to express a sense of obligation. But I cannot. I have never desired your good opinion, and you have certainly bestowed it most unwillingly. I'm sorry to cause pain to anyone, but it was most unconsciously done, and, I hope, will be of short duration. And this is all the reply I am to expect? I might wonder why, with so little effort at civility, I am rejected. And I might wonder why, with so evident a desire to offend and insult me you chose to tell me that you like me against your will, against your reason, and even against your character! Was this not some excuse for incivility if I was uncivil? I have every reason in the world to think ill of you. Do you think any consideration would tempt me to accept the man who has been the means of ruining the happiness of a most beloved sister? Can you deny that you have done it? I have no wish to deny it. I did everything in my power to separate my friend from your sister, and I rejoice in my success. Towards him I have been kinder than towards myself. But it's not merely that on which my dislike of you is founded. Long before it had taken place, my dislike of you was decided when I heard Mr Wickham's story of your dealings with him. How can you defend yourself on that subject? You take an eager interest in that gentleman's concerns! And of your infliction! You have reduced him to his present state of poverty, and yet you can treat his misfortunes with contempt and ridicule! And this is your opinion of me? My faults by this calculation are heavy indeed, but perhaps these offences might have been overlooked, had not your pride been hurt by the honest confession of the scruples that had long prevented my forming any serious design on you, had I concealed my struggles and flattered you. But disguise of every sort is my abhorrence. Nor am I ashamed of the feelings I related. They were natural and just could you expect me to rejoice in the inferiority of your connections? To congratulate myself on the hope of relations whose condition in life is so decidedly below my own? You are mistaken, Mr Darcy. The mode of your declaration merely spared me any concern I might have felt in refusing you had you behaved in a more gentleman-like manner. You could not have made me the offer of your hand in any possible way that would have tempted me to accept it. From the very beginning, your manners impressed me with the fullest belief of your arrogance, your conceit, and your selfish disdain for the feelings of others. I had known you a month before I felt you were the last man in the world whom I could ever marry! You have said quite enough, madam. I perfectly comprehend your feelings and now have only to be ashamed of what my own have been. Please forgive me for having taken up your time and accept my best wishes for your health and happiness. Forgive me. I hope you are feeling better. I am, thank you. Will you no

Imagine an animal out in the the forest with its foot caught in a trap. Normally an animal would never gnaw their foot off, but they are terrified, they are desperate, and they do it. These people are being cheated on, emotionally abused, physically battered, and treated with contempt. They love the Lord and honor marriage, but don't tell them to go back and put their foot back into the trap.

As to the common people, ... one has to be hard with them and see that they do their work and that under the threat of the sword and the law they comply with the observance of piety, just as you chain up wild beasts. All our experience with history should teach us, when we look back, how badly human wisdom is betrayed when it relies on itself. Reason is the greatest enemy that faith has; it never comes to the aid of spiritual things, but -- more frequently than not -- struggles against the divine Word, treating with contempt all that emanates from God. Reason should be destroyed in all Christians. Reason is the Devil's greatest whore; by nature and manner of being she is a noxious whore; she is a prostitute, the Devil's appointed whore; whore eaten by scab and leprosy who ought to be trodden under foot and destroyed, she and her wisdom ... Throw dung in her face to make her ugly. She is and she ought to be drowned in baptism... She would deserve, the wretch, to be banished to the filthiest place in the house, to the closets.

It’s painful to believe that the would-be “public servants” you’re forced to choose between are all phonies whose only real concern is their own care and feeding and who will lie so outrageously and with such a straight face that you know they’ve just got to believe you’re an idiot. So who wouldn’t yawn and turn away, trade apathy and cynicism for the hurt of getting treated with contempt?

I’D HAD A SLIP from my A.A. program the previous year. The causes aren’t important now, but the consequence was the worst bender I ever went on—a two-day blackout that left me on the edges of delirium tremens and with the very real conviction I had committed a homicide. The damage I did to myself was of the kind that alcoholics sometimes do not recover from—the kind when you burn the cables on your elevator and punch a hole in the basement and keep right on going. But I went back to meetings and pumped iron and ran in the park, and relearned one of the basic tenets of A.A.—that there is no possession more valuable than a sober sunrise, and any drunk who demands more out of life than that will probably not have it. Unfortunately the nocturnal hours were never good to me. In my dreams I would be drunk again, loathsome even unto myself, a public spectacle whom people treated with either pity or contempt. I would wake from the dream, my throat parched, and walk off balance into the kitchen for a glass of water, unable to extract myself from memories about people and places that I had thought no longer belonged to my life. But the feelings released from my unconscious by the dream would not leave me. It’s like blood splatter on the soul. You

We don’t have an anger problem in American politics. We have a contempt problem. . . . If you listen to how people talk to each other in political life today, you notice it is with pure contempt. When somebody around you treats you with contempt, you never quite forget it. So if we want to solve the problem of polarization today, we have to solve the contempt problem.

So if we put all three together we have the facts laid out. An endless preoccupation with God Himself through delightful exchange with Him will save us from the destruction of… Listening to the patterns of thinking and value system of those who do not submit their lives to God. Sinfully and shamefully managing our own lives. Treating God with contempt.

Thus arose that silent conflict and that smouldering mutual enmity which almost always result from the contact of the Teuton with the Slav. The serfs instinctively regretted the good old times, when they lived under the rough-and-ready patriarchal rule of their masters, assisted by a native "burmister," or overseer, who was one of themselves. The burmister had not always been honest in his dealings with them, and the master had often, when in anger, ordered severe punishments to be inflicted; but the burmister had not attempted to make them change their old habits, and had shut his eyes to many little sins of emission and commission, whilst the master was always ready to assist them in difficulties, and commonly treated them in a kindly, familiar way. As the old Russian proverb has it, "Where danger is, there too is kindly forgiveness." Karl Karl'itch, on the contrary, was the personification of uncompassionate, inflexible law. Blind rage and compassionate kindliness were alike foreign to his system of government. If he had any feeling towards the serfs, it was one of chronic contempt. The word durak (blockhead) was constantly on his lips, and when any bit of work was well done, he took it as a matter of course, and never thought of giving a word of approval or encouragement.

You were the first human to treat me with something other than contempt or disgust." My breath caught in my chest, and I went still as Wyn spoke. "I decided to give you a chance at survival." Something warm unfurled in the pit of my stomach, and I glanced over at Wyn, not sure what to say. Before I could say anything, though, he spoke again. "If I'd known you were this annoying and talkative, I may have decided differently.

Smile sweetly at a waiter as you sit down and chances are you’ll be treated with contempt.

Rule 3. Say no to contempt. Treat others with love and respect, even when it’s difficult.

To treat all people with equal contempt and indifference is the bureaucrat’s idea of equity.

Contempt makes political compromise and progress impossible. It also makes us unhappy as people. According to the American Psychological Association, the feeling of rejection, so often experienced after being treated with contempt, increases anxiety, depression and sadness. It also damages the contemptuous person by stimulating two stress hormones, cortisol and adrenaline. In ways both public and personal, contempt causes us deep harm.

Some people recoil and reply, “God cannot lose face!” The objection misunderstands the nature of “face,” which is an Eastern way of talking about honor and shame. “Face” has both objective and subjective connotations.11 “Face” can even have a moral dimension. For instance, in Chinese culture, the phrase “ni bu yao lian” (“You do not want face”) is an insult because it conveys a person’s immoral lack of regard for others. It can indicate one’s shameful behavior, ill repute, or psychological state.12 In saying God “loses face,” we simply mean that sin publicly dishonors God. How can “face” have both an absolute and relativistic standard? God ultimately decides what is honorable and shameful. I once heard a conference speaker state it this way: “All truth is relative . . . relative to God.” In other words, when Christians say something is “absolutely” true or good, we mean it is true or good relative to God. Before knowing Christ, sinners do not share God’s perspective on glory. We treat God as if he were not infinitely precious, wonderful, and praiseworthy. At best, we treat him as ordinary. At worst, we publicly express contempt for him. The sins listed in Romans 1:29-32 simply express humanity’s shameful disregard for God. The non-Christian is ashamed of the

On reflection, I realized that I am the angry one, the ill-tempered one, the miser, and the liar. My job is to conquer me. My tool for doing so is to show warm-heartedness to others, especially when they are not showing it to me. Your opportunity when treated with contempt is to change at least one heart—yours.

Racism will continue to thrive until we see ourselves as one. Black people stuck in Ukraine are being subjected to racism even as they attempt to flee to safety in Poland during a time of war, Black people are treated with complete and utter contempt. We should all be condemning this.

Racism will continue to thrive until we see and threat ourselves as humans. Black people stuck in Ukraine are being subjected to racism even as they attempt to flee to safety in Poland during a time of war. Black people are treated with complete and utter contempt by white supremacists all over the world. We should all be condemning this barbaric act.

I must come back to a point I have made repeatedly: never treat others with contempt, even if you believe they deserve it.

Mandela had a conviction that only goodness could win in a moral struggle. He believed that even under unjust persecution, people should treat others with kindness and respect, that anything less was a failing of his own character.

I will make your name great, and you will be a blessing. 3 I will bless those who bless you, I will curse those who treat you with contempt,  and all the peoples on earth will be blessed through

A prediction: In coming decades, involuntary euthanasia will be commonplace in Europe, and Gen-Xers' battles to stay alive into old age will be treated with the same cold contempt as they treated the silent screams of the unborn. Millions will be put to sleep like aged and incontinent household pets." -The Sad Suicide of Admiral Nimitz, Jan. 18, 2002

But he went further than most of them by regarding the Temple as a source of evil and predicting its destruction, and by treating the Temple authorities and the whole central system of Judaic administration and law with silent contempt.

Pity, more than contempt, seems the likely response. Why? With the benefit of hindsight, we can see the minstrel in his social context. By shuckin’ and jivin’ for white audiences, he was mirroring to white audiences the shame and contempt projected onto him. He might have made a decent living that way—may even have been treated as a celebrity—but from a distance, we can see the emptiness, the pain.

Further away from the border, and further away from wealth, small farms, which make up 85 percent of farmers in Mexico,6 have been faring badly.7 Indeed, for the majority of poor farmers, NAFTA hit hard. And that’s because the crop they grew was treated with a mixture of contempt, ignorance and incompetence during the negotiations. Responsible for 60 per cent of the land cultivated in Mexico at the time the treaty was concluded, a source of livelihood for three million producers, and 8 per cent of the population, that crop was corn.

It must be very consoling to take refuge in cynicism and to try and drown your own remorse in a consoling vision of universal swinishness, and you can always try whisky, when that fails. For centuries those people were hunters, and now hunting has been taken away from them, without anything taking its place. When you separate people from their past without giving them anything in its place, they live with their eyes on that past . . . They're not the ones to blame.” "I believe Morel was defending a certain idea of decency— the way we are treated on this earth filled him with indignation. At bottom, he was an Englishman without knowing it. To cut a long story short — I suppose you came here to ask me for an explanation — it seemed to me quite natural that a British officer should be associated with that business. After all, my country is well known for its love of animals." Perhaps one day I shall even get the Nobel Prize— if, one day, they have a Nobel Prize for humaneness . . They were all solid people who haven’t suffered enough, so they just couldn’t understand ... Thou art rich. Thy creature is poor. Thou art glorious and Thy creature is vile. Thou art measureless and Thy creature is contemptible. Thou art great and Thy creature is small. Thou art strong and Thy creature is weak. I thank Thee that Thou art Thou . . They would shrug and call you a maniac— or even a humanitarian, a thing even more outmoded, backward, outdated, done with and anachronistic than the elephants. They would not understand. They had spent a few years in Paris, but they had still to undergo a real education —one which no school, lycee or university could supply: they had still to undergo their education in suffering. Then they’d be ready to understand what this was all about. He was not effeminate, but like many youngsters in whom virility did not exclude gentleness, he must often have had to endure wounding jokes His was a stubborn, desperate and yet triumphant reverie. He saw the face of his friend Kaj Munk, the pastor whom the Nazis had shot because he defended one of the most tenacious roots heaven had ever planted in the hearts of men— the root they called liberty. We have no other aim than to stop the murder of animals that goes on in the African jungle and elsewhere whoever amputated your poor soul did a thorough job of it

Once his workday is over, the worker is suddenly redeemed from the total contempt toward him that is so clearly implied by every aspect of the organization and surveillance of production, and finds himself seemingly treated like a grownup, with a great show of politeness, in his new role as a consumer.

Palmerston likes to put his foot on their necks! Now, no statesman must triumph over an enemy that is not quite dead, because people forget a real loss, a real misfortune, but they won’t forget an insult. Napoleon made great mistakes that way; he hated Prussia, insulted it on all occasions, but still left it alive. The consequence was that in 1813 they rose to a man in Prussia, even children and women took arms, because they had been treated with contempt and insulted.

Theophilus had her exactly where he wanted her. And now that end was accomplished, he had “naught to do but to teach [the] children to despise their mother, and treat her name and memory, with contempt.

If someone who loves you gives you a beautiful and valuable gift, how do you handle it? To treat it with contempt is to treat the giver with contempt. If you value it, you admire it, look after it; you do not disdain it; you respect it and are grateful. The damage to our planet stems from the loss of this awareness of gratitude.

We allow others to denigrate motherhood; we denigrate motherhood ourselves. We treat stay-at-home moms as the most contemptible of life’s losers. We must stop. It’s a dumb habit, thoughtless and base. It reflects an unflattering insecurity we shouldn’t indulge. The jealousy at its heart suggests that either we believe women aren’t truly capable, or they have somehow been duped, made victims by a “system” that, generation after generation, locks us out and shuts us in with so many glass ceilings and walls. It’s an exhausting set of untruths. Worst of all, girls are listening. They don’t know it’s all tongue-in-cheek. They don’t realize we’re merely garnering support for women’s causes, bargaining with the culture for better jobs and greater pay. They don’t know we’re merely whipping the pols. They actually believe us.

A PRAYER FOR ALL NATIONS Heavenly Father we come before your throne of grace with a humbled and a repented heart, help us Lord display your love, peace and unity to all creations in the name of Jesus. Father God all nations are in crisis and they are all hurting from all sorts of trails and tribulations right now. They are facing poverty, natural disasters, wars, viruses and diseases, hatred, witchcraft, killings of women and girls and the list goes on in the name of Jesus. Lord have mercy on us, forgive us and help us to reach out and touch the hem of your garment(Matthew 9:20-22) so we may be healed and delivered from the evil one in the mighty name of Jesus. Father God in the name of Jesus we pray for all governmental leaders and we ask you Lord to open their eyes to see you as the living God, the God of all nations and help them to believe the real truth and acknowledge your rulership. Give them wisdom and understanding of the importance of humanity and help them to follow the godly rulings. Fill their hearts with the spirit of compassion and kindness and fill every nation with peaceful hearts and minds in the name of Jesus. Heavenly Father help us to rise up as the body of Christ and be the natural love givers to the most unloved nations, peace makers to all nations and unifier supporters to the most divided nations and bring the Lordship of Jesus Christ in every nation. Father God we claim Genesis 12:2-3 for every nation on planet earth in the name of Jesus. 2’I will make you into a great nation. I will bless you and make you famous, and you will be a blessing to others. 3’I will bless those who bless you and curse those who treat you with contempt. All families on earth will be blessed through you’(NLT). Thank you Lord for your unconditional love, your faithfulness and your promises in the mighty name of Jesus amen. Your promises are YES and AMEN

Horizontal comparisons tend to stimulate self-righteousness. Think of the contrast between the words of the Pharisee and the tax collector in Jesus’s parable in Luke 18. He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.’ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” (Luke 18:9–14) In comparing himself to other people who are obviously more sinful than he is, the Pharisee essentially tells God that he doesn’t need him, and he surely doesn’t need his forgiveness. How ironic it is to tell the One to whom you are praying that you don’t need him. How strange is it to turn prayer into an argument for your independence rather than a humble confession of personal need. The argument of the Pharisee has two parts. First, he compares himself to others, and then he offers evidence that he is really quite righteous. Sadly, in this man’s prayer, he is participating in his own deception—​​​a deception that will be his doom. The tax collector does just the opposite. Why is he so quick to cry out for God’s mercy? He’s quick to do so because he’s looked into the mirror of God’s Word. You cannot read God’s Word without becoming deeply aware that you are a person in desperate need. You cannot read God’s Word without being confronted with the sin that lives in your heart. You cannot read your Bible without facing the fact that you constantly fall beneath God’s wise and holy standard. You cannot properly celebrate the Christmas story without also being willing to receive its clear and loving rebuke.

​You will smile here at the consistency of those democratists who, when they are not on their guard, treat the humbler part of the community with the greatest contempt, whilst, at the same time, they pretend to make them the depositories of all power.

I murmur faintly that Betty is very young, but Miss McCarthy treats this excuse with contempt, and decrees that Betty is to start on Thursday, ‘and not waste any more precious time’. She hands me a printed list of the school uniform, and bows me to the door – I emerge from the interview completely disillusioned as to my adequacy as a parent.

The degree to which a person experiences feelings of shame depends on two variables: the way other people are treating him (with admiration and respect, or with contempt and disdain), and the degree to which he himself already feels proud or ashamed. The more a person is shamed by others, from childhood by parents or peers who ridicule or reject him, the more he is likely to feel chronically shamed, and hypersensitive to feelings and experiences of being shamed, sometimes to the point of feeling that others are treating him with contempt or disdain even when they are not. For such people, and they are the rule among the violent, even a minor sign of real or imagined disrespect can trigger a homicidal reaction. The purpose of violence is to force respect from other people. The less self-respect people feel, the more they are dependent on respect from others; for without a certain minimal amount of respect, from others or the self, the self begins to feel dead inside, numb and empty. That is how the most violent criminals told me they felt, and it is clear that it is the most intolerable of all feelings (though it is actually an absence of feeling, lack of the feeling of pride, or self-love). When people lack self-respect, and feel they are incapable of eliciting respect from others in the form of admiration for their achievements or their personalities, they may see no way to get respect except in the form of fear, which I think of as a kind of ersatz substitute for admiration; and violence does elicit fear, as it is intended to. For example, I have spoken to many violent criminals who spoke of how gratifying it was to see fear in the eyes of their victims. Feelings of shame and self-contempt are often overlooked by others, because the people who experience them do their best to conceal such feelings behind a defensive mask of bravado and boasting. There is nothing more shameful than to feel ashamed — it reveals that a person has something to feel ashamed about. Why are these feelings of shame and self-contempt so bottomless, chronic, and almost ineradicable in the most violent men? Because, in the men I knew, they had been subjected to a degree of child abuse that was off the scale of anything I had previously thought of describing with that term. Many had been beaten nearly to death, raped repeatedly or prostituted, or neglected to a life-threatening degree by parents too disabled themselves to care for their child. And of those who had not experienced those extremes of physical abuse and neglect, my colleagues and I found that they had experienced a degree of emotional abuse that had been just as damaging: being focused on as the parents' emotional "whipping boy," in which they served as the scapegoat for whatever feelings of shame and humiliation their parents had suffered and then attempted to rid themselves of by transferring them onto their child, by subjecting him to systematic and chronic shaming and humiliation, taunting and ridicule.

The judgments which Johnson passed on books were, in his own time, regarded with superstitious veneration, and, in our time, are generally treated with indiscriminate contempt. They are the judgments of a strong but enslaved understanding. The mind of the critic was hedged round by an uninterrupted fence of prejudices and superstitions. Within his narrow limits, he displayed a vigour and an activity which ought to have enabled him to clear the barrier that confined him.

Christ-as always, the model-never sat back, crossed his arms, and dismissed the annoying, the troublesome, or the unpromising. He never name-called, never judged, never treated a single person with contempt. Christ talked to everybody, he mingled with everybody, he shared his message with everybody, and he also loved everybody. So don't count the cost with anybody either. We don't waste our time with people who don't want what we have to offer. But if they do, one form of martyrdom is to give a listening ear or an understanding smile to all comers.

He’s a man for God sake, why the hell is he living with pink flowery wallpaper, he thought.  He knew the answer though.  Because he treated his home like he did everything in his life; with minimal effort, interest and almost with contempt.

The Christianity you are struggling with. The one you treat with contempt. Some of us are enjoying it BIG TIME ! Don't relax Laaaaa.......Strive and pray for the Holy Ghost

She drugged herself on apathy, but his frigid calm roused a fire that wanted something violent just to shatter his ice, just to make him hurt for treating her with such contempt.

Some types of fall not only bitterness equivalent bitter death it some drops of eye drops and some heart and some drops of memory which fall from eye drops after stages of shock, surprise and indignation, contempt and failed attempts to justify the choice of this type of fall. Either fall heart it follows the stages of love, beautiful dream and the sense of loss and regret and failed attempts to revive the feelings died. Either the fall of memory it starts after stages of recollection and nostalgia after bitter battles with oblivion resulting desire to adhere to spectra events ended. And often the downfall of memory is the last stages of the fall is the kindest types fall. Not necessarily that which falls from your eyes falling from your heart or you fall from your heart falls from your memory. Every fall the causes that may not be affected by or affect the other type of fall, some falling from your heart, but still retains clean landscapes in your eyes into your oversized bead to a sense of inflated respect they treated with discretion. Gratitude for the high capacity to retain his image color in your eyes while amtsah the image from your heart. This type of humans makes a frequency yourself whenever his ticket ... U k RA either great suffering. It is while falling from your eyes a man but not falling from your heart and remain in abeyance between the fall and fall of the eye and heart remain solely a victim feelings of annoy t h b e, but you yourself t h t s and maybe his disdain over your love. And that memory as a way to pick up most of the faces that meet her that may not mean you order something, the fall of memory is the kindest types fall for the last stages of their fall from you, which falls from the memory remains in the heart and in the eye of one b t how beautiful that we find ourselves in warm places in their hearts and their eyes, but the most beautiful is to preserve the purity of these places, and if we let us not fall fall day eye ..! Because after the spill, all clean surfaces contaminated

One need not be formally convicted in a court of law to be subject to this shame and stigma. As long as you "look like" or "seem like" a criminal, you are treated with the sa,e suspicion and contempt, not just by police, security guards, or hall monitors at your school, but also by the woman who crosses the street to avoid you and by the store employees who follow you through the aisles, eager to catch you in the act of being the"criminalblackmam"--arcjetypal figures who justifies the New Jim Crow.

Justice is the recognition of the fact that you cannot fake the character of men as you cannot fake the character of nature, that you must judge all men as conscientiously as you judge inanimate objects, with the same respect for truth, with the same incorruptible vision, by as pure and as rational a process of identification—that every man must be judged for what he is and treated accordingly, that just as you do not pay a higher price for a rusty chunk of scrap than for a piece of shining metal, so you do not value a rotter above a hero—that your moral appraisal is the coin paying men for their virtues or vices, and this payment demands of you as scrupulous an honor as you bring to financial transactions—that to withhold your contempt from men’s vices is an act of moral counterfeiting, and to withhold your admiration from their virtues is an act of moral embezzlement—that to place any other concern higher than justice is to devaluate your moral currency and defraud the good in favor of the evil, since only the good can lose by a default of justice and only the evil can profit—and that the bottom of the pit at the end of that road, the act of moral bankruptcy, is to punish men for their virtues and reward them for their vices, that that is the collapse to full depravity, the Black Mass of the worship of death, the dedication of your consciousness to the destruction of existence.

The Parable of the Sheep and the Goats, far from providing a template for an “us and them” brand of theology, actually provides us with the opposite. For the goats found themselves peering into the windows of the Kingdom from the outside, precisely because of their devotion to this “us and them” mindset. They did not perceive Christ in the poor, wandering stranger, or in the condemned man locked behind prison bars! They could not perceive His presence in the least of the least, and it was this inability that landed them on the “goat list”. They could not believe that Christ had “other sheep” from a Gentile flock, and so treated them with contempt and hostility.

Today, some priests treat the Eucharist with the utmost contempt. They see the Mass as a talkative banquet where Christians faithful to the teaching of Jesus, divorced-and-remarried persons, men and women in an adulterous situation, unbaptized tourists who participate in the Eucharistic celebrations of the large anonymous crowds can indiscriminately have access to the Body and Blood of Christ.

Really, Gareth, His Grace was not unkind to me. He gave me a huge amount of money —" "I don't care what he gave you, you traveled three thousand miles to get here, and what does he damn well do? Pays you off like some — some creditor or something!  You, who ought to be treated as a member of our family, not a piece of unwanted baggage!  I cannot forgive him, Juliet. Do not ask it of me!" "I'm not asking it of you, but surely you can swallow your pride just for one night, if only for the sake of your niece." He stared at her, furious. "Er ... daughter," she corrected, lamely. Through his teeth he gritted, "We are not staying at de Montforte House or Blackheath Castle or any of Lucien's other estates, and I'll hear no more about it!"  He made a fist and pressed it to his forehead, trying to keep his temper under control even as Perry made a noise of impatient disgust and Charlotte's endless screaming threatened to drown out all thought, all sanity. Perry chose the wrong moment to be sarcastic. "Well done, my friend. You have just succeeded in showing your unsuspecting bride that there is indeed another side to you. Were you beginning to think your new lord was all syrupy sweetness, Lady Gareth?" Gareth's patience broke, and with a snarl, he went for his sword. Juliet grabbed his arm just in time. "Stop it, the both of you!  Really, Lord Brookhampton — must you antagonize him so?" Perry touched a forefinger to his chest. "Me?" "Yes, you!  The two of you are acting like a pair of brawling schoolboys!"  She pushed Gareth's hand away from its sword hilt and faced him with flashing eyes. "Charlotte and I have had enough. Either take us to de Montforte House or wash your hands of us, but I'm not going to stand here watching you two bicker while she screams London down around our ears!" Gareth stared at her in shock. And Perry, raising his brows at this sudden display of fire, merely reached into his coat and pulled out his purse.  He tossed it casually to Gareth. "Here," he said. "There's enough in there to buy yourselves room and board somewhere for a week, by which time maybe you'll have come to your senses. Consider it my wedding present."  He mounted his horse and touched his hat to Juliet. "Good day, Lady Gareth."  He gave Gareth a look of mocking contempt. "I wish the two of you many hours of marital bliss." And then, to Juliet's dismay, he turned and trotted off, leaving her standing on the pavement with a screaming baby and a husband who — it was growing alarmingly clear — was ill-equipped to take care of either of them.  

Man bears within himself a witness of all his faults, which he must acknowledge with sorrow either here or before God's judgment seat, for as the sage says, ‘our conscience knows we have said and even done what harmed others,[1135] and knows it, not in order to conceal it, but to bear witness against us. Yet with all this, there are men who stop God's voice and stifle the remonstrance of conscience, not permitting it to speak; or rather, treat it with such contempt that it is hoarse with shouting. They listen to it no more than if they were mill-stones, and live in perfect peace and repose. Not that their understanding is at rest or ceases to keep alight the spark that burns their conscience when they err, but they keep it submerged, sunk deep in the well of evil customs. There they hide the light and cover it by adding sin after sin with an easy heart. Concerning such men Holy Scripture says that some who are wicked, feel as secure as though they had followed justice.   This is a wrongful peace of the perverse, who not through ignorance, but through malice, will not face their evil state. [1136] When conscience reproves them, they force it to rebound as the hard ground makes a ball bounce back, without listening to a word it says. Such men lose their reason as though they were drunk; they hearken neither to God, to their conscience, their good angel, a preacher, nor a wise counselor. They say: “I shall have peace, and will walk on in the injustice of my heart: and the drunken may consume the thirsty.” [1137]   In

Most wise men, in their private sentiments, have ever treated hereditary right with contempt; yet

On January 8, 1959, Fidel made his grand entrance into Havana. With his son Fidelito at his side, he rode on top of a Sherman tank to Camp Columbia, where he gave the first of his long, rambling, difficult-to-endure speeches. It was broadcast on radio and television for the entire world to witness. For the Cubans it was what they had waited for! During the speech, smiling Castro asked Camilo Cienfuegos, “How am I doing?” and the catch phrase “Voy bien, Camilo” was born. The following Christmas the celebrations were exceptional and made up for the drab Christmas of 1958. There were great expectations on the part of the Cuban people, but most of these expectations would be shattered in the years to come. In the United States, people saw things differently. “Kangaroo trials” of Batista’s followers, ending with their executions, infuriated Americans who couldn’t believe what was happening on what they considered a happy island. Members of the U.S. Congress held formal hearings, interviewing exiled Cubans known as Batistianos. The result was that in the United States, people began to rally against Castro and in Cuba, people saw the United States as presumptuous and overbearing. Eisenhower treated Fidel with contempt and Nixon did not hide the fact that he disliked the Cuban leader. It was this combination of events that led Cuban-American relations into a diplomatic downhill spiral, from which the two countries have just now started to emerge. Without American backing, Cuba turned to Communism and looked to the Soviet Union for support. The results that followed should have been expected and were the consequences of American arrogance and Cuban misplaced pride.

The butler, Sims, will be available to show you the house and grounds at your leisure,” the widow said. “Since I am, as you remarked, of no use to you, I will retire to my room and begin to pack.” “Lady Trenear,” Devon said curtly, “we seem to have started off on bad footing. I apologize if I’ve given offense.” “No need to apologize, my lord. Such remarks are no less than what I expected of you.” She continued before Devon could reply. “May I ask how long you intend to stay at Eversby Priory?” “Two nights, I expect. At dinner, perhaps you and I could discuss--” “I’m afraid my sisters-in-law and I will not be able to dine with you. We are overset by grief, and shall take our meals separately.” “Countess-” Ignoring him, she left the room without another word. Without even a curtsy. Stunned and outraged, Devon stared at the empty doorway with narrowed eyes. Women never treated him with such contempt. He felt his temper threatening to break loose. How the hell could she hold him at fault for the situation when he’d had no choice in any of it? “What did I do to deserve that?” he demanded. West’s mouth twitched. “Aside from saying you were going to cast her out and destroy her home?” “I apologized!” “Never apologize to women. It only confirms that you were wrong, and incenses them further.

One needs to amuse oneself on occasion. Company is so very rare these days.’ ‘So when it arrives,’ Antsy snapped, ‘you treat it like dirt? Do you think maybe there’s a connection atwixt the two, you hoary lich?’ ‘Like dirt? I think not. More like…with amiable contempt.’ ‘You got a few things to learn about people, Jaghut.’ ‘Undoubtedly, Sergeant Antsy. Alas, I find myself disinclined to make any effort in that direction.’ ‘Oh? And what direction do you make your efforts in?’ ‘When I discover one I will let you know, if it proves of any interest – to either me or, of course, you.

The waiter was a kind of surrogate uncle or grandfather for the duration of the meal; he paradoxically made you feel at home by treating you with undisguised contempt.

We are to rejoice, but we are to “rejoice with fear” (Ps. 2:11). Therefore, to view and behave as if Christ Jesus is our “homeboy” is to treat the Holy One of Israel with contempt.

This is what the Sovereign LORD says: The people of Israel will again live in their own land, the land I gave my servant Jacob. For I will gather them from the distant lands where I have scattered them. I will reveal to the nations of the world my holiness among my people. 26 They will live safely in Israel and build homes and plant vineyards. And when I punish the neighboring nations that treated them with contempt, they will know that I am the LORD their God.

In 2015, in a BBC interview, President Barack Obama said that he felt “frustrated” and “stymied” in failing to get the gun control laws he wanted. In fact, he said, “The United States of America is the one advanced nation on earth in which we do not have sufficient common-sense, gun-safety laws. Even in the face of repeated mass killings. And you know, if you look at the number of Americans killed since 9/11 by terrorism, it’s less than 100. If you look at the number that have been killed by gun violence, it’s in the tens of thousands.” You read that right: Barack Obama said that American gun owners are a bigger threat to our safety than are Muslim terrorists; and he said that Americans who believe in the Second Amendment lack “common sense.” My first response is that this just exposes how liberals like Obama have no grasp of the reality of the terrorist threat. They downplay the dangers of Islamist terrorism. Second, they have no respect for the Constitution. They treat that noble document with contempt. Third, they fail to consider how many crimes are prevented, deterred, or foiled by gun owners. Scholar John Lott has shown repeatedly that in American cities, in his famous phrase, more guns equals less crime. That’s a fact.

Isn’t it an odd thing that doubting doctrines and dogmas not fully articulated until the Middle Ages can make you a heretic? Admitting to your pastor or priest that you doubt God, the Church, or the Bible can get you excommunicated. Yet treating your fellow human beings as though they were worthless scum will get you elected to the parish council (or to the U.S. Congress). Being open and honest about your faith—or lack thereof—will gain you ridicule and contempt. But take heart, fellow Christians. If you pretend everything is good, and that you are a faithful believer in all things, you most certainly will gain the respect of everyone in your community. Well, except the most important person of all—the guy who railed against hypocrisy: Jesus of Nazareth.

AMAZING GRACE IS A SWEET SOUND Hatred stirs up conflict, but love covers over all wrongs. Proverbs 10:12 Wherever you look, Christians are being abused—whether it’s the ridicule, marginalization, and stigmatization that Christians receive from the media and liberal elites here, or the torture, imprisonment, beheadings, and slaughter Christians suffer abroad. So-called progressives in the West treat Christians with snobbish contempt. Radical Islamists kill us. In both cases, morality has been turned upside-down. The Bible warns of such crumbling morality in 2 Timothy 3:2. It’s all been prophesized. This passage reveals that people will be lovers of themselves, arrogant, abusive, and wicked. The line separating right from wrong has been blurred by the worldly influences of humanism, secularism, and religious doctrines not based on the Word of God. The outcry of the age is for “tolerance,” yet how tolerant is it for people to attack Christians who simply want to live their lives by biblical principles? The very heart of Christianity is to love our enemies, as tough as that may be. What does that love look like now that so many are labeling us “intolerant”? Our example is found in Jesus. If He showed such amazing strength and mercy in the face of horrendous treatment coming at Him, how can we, being recipients of His mercy, refuse to exercise whatever strength we can muster? We can’t refuse it. The daunting nature of required mercy and grace makes it seem impossible to implement, especially when we see hatred around us. All the more reason to tap into God’s amazing grace and ask Him to show us how. He’ll be delighted to teach us. SWEET FREEDOM IN Action Pray to God for strength and understanding, and for the grace to endure.

April 14 MORNING “All they that see me laugh me to scorn: they shoot out the lip, they shake the head.” — Psalm 22:7 MOCKERY was a great ingredient in our Lord’s woe. Judas mocked Him in the garden; the chief priests and scribes laughed Him to scorn; Herod set Him at nought; the servants and the soldiers jeered at Him, and brutally insulted Him; Pilate and his guards ridiculed His royalty; and on the tree all sorts of horrid jests and hideous taunts were hurled at Him. Ridicule is always hard to bear, but when we are in intense pain it is so heartless, so cruel, that it cuts us to the quick. Imagine the Saviour crucified, racked with anguish far beyond all mortal guess, and then picture that motley multitude, all wagging their heads or thrusting out the lip in bitterest contempt of one poor suffering victim! Surely there must have been something more in the crucified One than they could see, or else such a great and mingled crowd would not unanimously have honoured Him with such contempt. Was it not evil confessing, in the very moment of its greatest apparent triumph, that after all it could do no more than mock at that victorious goodness which was then reigning on the cross? O Jesus, “despised and rejected of men,” how couldst Thou die for men who treated Thee so ill? Herein is love amazing, love divine, yea, love beyond degree. We, too, have despised Thee in the days of our unregeneracy, and even since our new birth we have set the world on high in our hearts, and yet Thou bleedest to heal our wounds, and diest to give us life. O that we could set Thee on a glorious high throne in all men’s hearts! We would ring out Thy praises over land and sea till men should as universally adore as once they did unanimously reject. “Thy creatures wrong Thee, O Thou sovereign Good! Thou art not loved, because not understood: This grieves me most, that vain pursuits beguile Ungrateful men, regardless of Thy smile.

I had already forgotten all that had happened and all that lay ahead, I lived only for the moment, for this reserved yet knowing girl who treated me with such obvious contempt.

I know Carpathians are of the earth, and their healing comes from the earth and all its natural powers. But, Mikhail, perhaps your prejudice and contempt for the human race has made you overlook some of its advantages.” “You persist in thinking me prejudiced. I like many humans.” Mikhail found he couldn’t resist sliding the buttons open on the white silk shirt that covered her bare body. There was something deep within him, a primitive need, that made him want to look at her, to know he could do so whenever he wanted. She smiled at him, sweeping her hair back in her curiously sexy gesture. The action created a gap in the shirt so that her bare skin beckoned, her full breasts thrust toward him invitingly, then disappeared under a cloud of ebony silk. The sight took his breath away. “Listen to me, my love,” Raven murmured. “Having a few friends and feeling affection for certain individuals of a race does not remove prejudice. You have lived with your abilities for so long you take them for granted. Because you can control the human mind, and you use them as cattle.” He gasped, shocked that she could think such a thing. His hand circled her ankle where it was tucked up on the bed. “I have never treated humans like cattle. Many of them are counted among my friends, although Gregori and some of the others think I am crazy. I watch humans grow and wish I could feel the things they feel. No, little one, I do not believe I treat them as cattle.” She tilted her chin, regarding him steadily with her large sapphire eyes. “Perhaps not like cattle, but I feel what you feel, Mikhail. You can hide this from yourself, but I can see it clearly.” She smiled to soften her words. “I know you don’t want to feel superior, but it is so easy to control us.

In Caiaphas' court-room the Prisoner was now the object of scorn and contempt, 'a worm and no man', a blot on the very name and honour of Israel, a Philistine of the Philistines, worthy only of death. Here we touch another nerve of Christ's sufferings, his rejection by his own people. 'He came to his own home, and his own people received him not' (John 1:11). He was officially disowned as a child of Abraham, he who had wept over impenitent Jerusalem. In this rejection God was rending the Saviour's heart. To be thus spurned by his own people and treated as a reprobate, was a bitter grief to bear. To be delivered to the pagans for further trial and then death added to the pain that wrenched at his heart. But the One who had come to save the world must suffer at the hands of the world.

Those who had given me the hard time had excelled in the course, and he was pleased to throw it in my face. The leadership qualities of those men had been recognized: they stood out because they were capable or rallying troops, executing complex battle maneuvers, and meticulously aligning each pawn with its mission. However, the did all that while ridiculing and treating others with contempt, all under the perceptive glance of the instructors, gaining importance and standing despite obviously crushing others on their way to the top.

The magnates of Poland used this tactic brilliantly, preaching loudly: “The most insignificant member of the gentry with one horse and sword is the equal of the most powerful magnate in his castle,” while at the same time depriving landless gentry of almost all rights and treating them with contempt. The peasant was kept happy by being assured that it was the magnate who defended Christianity. The townsman, who was allowed no rights whatever, was reminded: “It is the magnate who protects your freedom and your shop.

Love him she might, but she was not foolish or degraded enough to want to resume a relationship in which she had been treated with such contempt.

Having served his father’s purpose, Donald now treated him with contempt, as if his mental decline were somehow his own fault. Fred had treated his oldest son and his alcoholism the same way, so Donald’s attitude wasn’t surprising.

When Freddy, at fourteen, dumped a bowl of mashed potatoes on his then-seven-year-old brother’s head, it wounded Donald’s pride so deeply that he’d still be bothered by it when Maryanne brought it up in her toast at the White House birthday dinner in 2017. The incident wasn’t a big deal—or it shouldn’t have been. Donald had been tormenting Robert, again, and nobody could get him to stop. Even at seven, he felt no need to listen to his mother, who, having failed to heal the rift between them after her illness, he treated with contempt. Finally, Robert’s crying and Donald’s needling became too much, and in a moment of improvised expedience that would become family legend, Freddy picked up the first thing at hand that wouldn’t cause any real damage: the bowl of mashed potatoes.

Rao’s leftist critics were also incensed that in her youth Rao challenged the tenets of identity politics, an unforgivable blasphemy. She wrote, “[M]ulticulturalists… separate and classify everyone according to race, gender and sexual orientation. Those who reject their assigned categories are called names: So-called conforming blacks are called ‘oreos’ by members of their own community, conservatives become ‘fascists.’ Preaching tolerance, multiculturalists seldom practice it.…”7 Rao’s observations are irrefutable. The gender-scolding left talks a good game on feminism but treats conservative women like it treats conservative minorities—with contempt—proving again that its political agenda trumps everything.

The twanging of life Thirteenth part : The essence of the beauty is unity in variety We are only able to contempt and treat people in a bad way, when we forget that the other person belongs to us and to the society as well as we too, when we only forget that in the form of doing the action, there is a strong relationship between the subject and the object so avarice, violence, egoism, sadness and looking at others as pawns of market's chess to get money arise from losing their unity, from forgetting their spirit of cooperation and collaboration and then starting perceiving others in terms of their individual differences. A humanitarian action that isn't intended to be done can make a huge storm of humanity, a single word can give people the feeling of unity, just like every time when a person passes by you and you say for him "السلام عليكم" both of you start to feel like there is a candle within both of you turning into clemency, the more love, the more mercy and the more salaam you show on your face the more light is reflected form that candle, you should start thinking that, greeting the people is proclamations of peace, every time you say "السلام عليكم" to a stranger your heart admits over and over again that we are all united, what I am trying to say is, in your heart's deepest place where the onus of your ego are fallen to pieces and the enigma of your soul is infiltrated, you find the awareness isn't different in any way from what all others may find, the mutuality of Sudanese people is appeared as the sun in the morning but only when our own humanness is surpassed our own dishumanness by accepting that we are all one in the fact that we are all made of diversified differences. We are all equal in the fact that our own society is made by different tribes, we are all the same in the fact that we will never have the same colour, life, thinking, dreams, feelings and luxury, we are united by the reality that Sudan is able to combine all colours, all cultures, all tribes and all of us in the fact that every one believes his tribe and culture are distinguished and individual, we are compatible in the reality that we are all recaptured to this country by the same history, the same conditions of living and the longest river in the world that all of them together give us a light to shine the darkness that covers the sky to allow for us to walk as one hand in the right direction, we don't share the colours but we share the blood, we aren't equal in existence of happiness but we drink River Nile's water that keeps us alive, we are different in existence of tribes but we share the same air that is blended by our breath, so I am you as much as I am me and you are me as much as I am you. Finally swingeing internal ructions and overmuch narcissism of a society devastate the tissue of its unity, not the differences of that society, Lord Robin said that unity begins at home within family is the strength to survive and win the fight of life.

Poles were held up to them as the allies of the republican party, and they never once remembered that Poland was a republic of aristocrats. From that day forth the bourgeoisie treated with base contempt the exiles of the nation it had worshipped a few days earlier. The wind of a riot is always enough to veer the Parisians from north to south under any regime. It is necessary to remember these sudden fluctuations of feeling in order to understand why it was that in 1835 the word “Pole” conveyed a derisive meaning to a people

So I found myself with nothing but compassion for all the criminals and terrorists in the world, as well as their victims. I understood in a way I never had before that for people to commit such acts, they must really be full of confusion, frustration, pain, and self-hatred. A self-actualized and happy individual would never carry out such deeds! People who cherish themselves are a joy to be around, and they only share their love unconditionally. In order to be capable of such crimes, someone had to be (emotionally) diseased—in fact, much like having cancer. However, I saw that those who have this particular type of “mental” cancer are treated with contempt in our society, with little chance of receiving any practical help for their condition, which only reinforces their condition. By treating them in this way, we only allow the “cancer” in our society to grow. I could see that we haven’t created a society that promotes both mental and physical healing. This all meant that I was no longer able to view the world in terms of “us” and “them”—that is, victims and perpetrators. There’s no “them”; it’s all “us.” We’re all One, products of our own creation, of all our thoughts, actions, and beliefs. Even perpetrators are victims of their own self-hatred and pain.

The fundamental problem with fundamentalists was that no matter how much touchy-feely love and peace their religions professed, in practice they always turned into prescriptions for moral contempt. Reasons to hate were given divine sanction... If you consider somebody's behaviour or beliefs an affront to your God for which they will suffer an eternity of pain and humiliation, it makes it kind of hard to then treat that person as an equal human being.

He said that was how journalists should treat politicians. Not with respect, but with contempt.

I know about dance, like the creationist knows about science, and typically treat it with a similar contempt

What matters is not what we seem to a random group, but what we know we are. In Schopenhauer’s words: ‘Every reproach can hurt only to the extent that it hits the mark. Whoever actually knows that he does not deserve a reproach can and will confidently treat it with contempt.

Do not instigate or treat any of your employees, working at your place, with contempt. Treat everyone with respect. You never know what benefit a person will bring.

But vain in every respect are they who despise the entire dispensation of God, and disallow the salvation of the flesh, and treat with contempt its regeneration, maintaining that it is not capable of incorruption. But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break the communion of His body. For blood can only come from veins and flesh, and whatsoever else makes up the substance of man, such as the Word of God was actually made. By His own blood he redeemed us, as also His apostle declares, “In whom we have redemption through His blood, even the remission of sins.” And

Why also did it not prefer to make its attack upon the man instead of the woman? And if thou sayest that it attacked her as being the weaker of the two, [I reply that], on the contrary, she was the stronger, since she appears to have been the helper of the man in the transgression of the commandment. For she did by herself alone resist the serpent, and it was after holding out for a while and making opposition that she ate of the tree, being circumvented by craft; whereas Adam, making no fight whatever, nor refusal, partook of the fruit handed to him by the woman, which is an indication of the utmost imbecility and effeminacy of mind. And the woman indeed, having been vanquished in the contest by a demon, is deserving of pardon; but Adam shall deserve none, for he was worsted by a woman,—he who, in his own person, had received the command from God. But the woman, having heard of the command from Adam, treated it with contempt, either because she deemed it unworthy of God to speak by means of it, or because she had her doubts, perhaps even held the opinion that the command was given to her by Adam of his own accord. The serpent found her working alone, so that he was enabled to confer with her apart. Observing her then either eating or not eating from the trees, he put before her the fruit of the [forbidden] tree. And if he saw her eating, it is manifest that she was partaker of a body subject to corruption. “For

It is futile to pretend the problem doesn’t exist and hope that it will go away. Yet, absurdly, this has been American policy since the September 11 attacks. U.S. officials seem to believe that if they act as if Islam is a religion of peace and the Koran a book of peace, Muslims will feel themselves compelled to behave accordingly. An extreme example of this bizarre assumption came in President Obama’s heralded speech to the Islamic world in Cairo on June 4, 2009.16 Obama was extremely anxious to appear sympathetic and accommodating to Muslim grievances—so much so that he not only quoted the Koran (and did so ham-handedly and out of context, as we have seen), but also signaled in several ways, whether by ignorance or by design, that he was Muslim himself. For example, Obama extended “a greeting of peace from Muslim communities in my country: assalaamu alaykum”—that is, peace be upon you. According to Islamic law, however, this is the greeting that a Muslim extends to a fellow Muslim. To a non-Muslim he is to say, “Peace be upon those who are rightly guided”—in other words, “Peace be upon the Muslims.” Islamic law is silent about what Muslims must do when naïve, non-Muslim, Islamophilic presidents offer the greeting to Muslims. Obama also said the words that Muslims traditionally utter after mentioning the names of prophets—“peace upon them”—after mentioning Moses, Jesus, and Muhammad. Does he, then, accept Muhammad as a prophet? No reporter has asked him, but that was decidedly the impression he gave, intentionally or not, to the Islamic world. Obama spoke of a “relationship between Islam and the West” marked by “centuries of coexistence and cooperation, but also conflict and religious wars.” He then named three sources of present-day tensions between Muslim countries and the United States: the legacy of Western colonialism; “a Cold War in which Muslim-majority countries were too often treated as proxies without regard to their own aspirations;” and “the sweeping change brought by modernity and globalization,” which “led many Muslims to view the West as hostile to the traditions of Islam.” Significantly, Obama only listed ways in which the West has allegedly mistreated the Islamic world. He said not a word about the Koran’s doctrines of jihad and religious supremacism. Nothing at all about the Koranic imperative to make war against and subjugate non-Muslims as dhimmis. Not a word about the culture of hatred and contempt for non-Muslims that arises from Koranic teachings and which existed long before the ostensibly harmful spread of American culture (“modernity and globalization”) around the world. Obama did refer to “violent extremists” who have “exploited these tensions in a small but potent minority of Muslims.” The idea that Islamic jihadists are a “small but potent minority of Muslims” is universally accepted dogma, born of ignorance of the Koran’s contents. The jihadists may indeed be a minority of Muslims, but there is no solid evidence that the vast majority of Muslims reject in principle what the jihadists do—and indeed, how could they, given the Koran’s explicit mandates for warfare against Infidels?

The women did not know how he visited Englishmen in Calcutta during the day, only to be treated with contempt. Even a prominent clergyman to whom he had an introduction written by John Newton had refused to see him. And on his return to Manicktullo the two women now openly berated him. In his diary he wrote: I am in a strange land, alone, no Christian friend, a large family - and nothing to supply their wants...I am dejected, not for my sake but my family’s...In the evening (I) poured out my soul to God; but still my burden continued. The next day (I) had a pleasant time in prayer to God in the morning but afterwards the abusive treatment I receive from her who should be a help to me quite overcame my spirits. I was vexed, grieved, and shocked. I am sorry for her who never was hearty in the undertaking, her health has been much impaired, and her fears are great, though five parts of six are groundless...Oh that I may have wisdom from above...[10]

Restoration for Israel 25 “This is what the Sovereign LORD says: The people of Israel will again live in their own land, the land I gave my servant Jacob. For I will gather them from the distant lands where I have scattered them. I will reveal to the nations of the world my holiness among my people. 26 They will live safely in Israel and build homes and plant vineyards. And when I punish the neighboring nations that treated them with contempt, they will know that I am the LORD their God.

The columnist James Reston quipped that Johnson was “getting everything through the Congress but the abolition of the Republican party, and he hasn’t tried that yet.” Members of Congress were so overwhelmed Johnson might well have slipped it past them. In a typical year the White House transmits one or two dozen presidential messages to Congress; between January and August 1965, LBJ delivered sixty-five expansive requests for action. “If you’re not doing it to them, they’re doing it to you,” he told an aide, and this was the heart of Johnson’s congressional strategy: keep them busy. Two or three big proposals were not enough to occupy potential troublemakers (and they were all potential troublemakers); Johnson consumed the agendas of even the smallest subcommittees. The president knew his political capital would not last and he acted quickly and relentlessly to spend it. “You’ve got to give it all you can, that first year,” he lectured Harry McPherson. “Doesn’t matter what kind of majority you come in with. You’ve got just one year when they treat you right, and before they start worrying about themselves.” It was as if, in the 1950s, Majority Leader Johnson had staged a coup, deposed President Eisenhower, and ruled both branches of government. LBJ was more prime minister than president, and many observers made reference to the parliamentary system in which both branches—executive and legislative—propose, and both dispose. “There is but one way for a President to deal with the Congress,” Johnson later explained,” and that is continuously, incessantly, and without interruption. If it’s really going to work, the relationship between the President and the Congress has got to be almost incestuous. He’s got to know them even better than they know themselves.

7Do not be deceived, God is not mocked [He will not allow Himself to be ridiculed, nor treated with contempt nor allow His precepts to be scornfully set aside]; for whatever a man sows, this and this only is what he will reap. 8For the one who sows to his flesh [his sinful capacity, his worldliness, his disgraceful impulses] will reap from the flesh ruin and destruction, but the one who sows to the Spirit will from the Spirit reap eternal life.

Someone I deeply love was committed to a hospital mental ward and almost the bigtime cuckoo's nest last year; I went barging out there like some halfassed Sir Lancelot, she eventually got herself out, but when I walked into that place I saw the most graphic evidence of what society can do to people, and just how totalitarian this supposedly free society can get when some administrator arbitrarily decides that you're not quite fit to mingle with the rest of the herd. What I saw in there was a whole bunch of people who as far as I was concerned were not crazy at all. Well, there was one guy who though George Benson was sending him telepathic messages, but then that guy used to get raped by his uncles every day when he was about four years old while his father just sat there and cried. What I'm saying is that what I saw in there was a whole bunch of people who were just frightened literally out of their wits, and with good reason. There are some people who are like dogs who have just been beaten and beaten and beaten until it really seems kind of awesome that there's anything left at all. ¶ Meanwhile the staff treated them with a mixture of contempt, condescension, and bored patience.

Considered mad by all who had known the rich young man, he was everywhere reviled as a scandal and treated with contempt as a son who had brought shame upon his father’s house.

They did not treat God like He was God.  They violated the very word and spirit of the Covenant. They did not treat the LORD like He was their LORD.  They treated the Covenant and God with contempt.  God’s commandments and His Covenant with us are good news, because they alone show us the path to live in harmony and cooperation with the all-wise, all-loving, all-powerful God of Creation, and with each other. 

It is apparent that the mere knowledge that a man was either a camp guard or a prisoner tells us almost nothing. Human kindness can be found in all groups, even those which as a whole it would be easy to condemn. The boundaries between groups overlapped and we must not try to simplify matters by saying that these men were angels and those were devils. Certainly, it was a considerable achievement for a guard or foreman to be kind to the prisoners in spite of all the camp's influences, and, on the other hand, the baseness of a prisoner who treated his own companions badly was exceptionally contemptible. Obviously the prisoners found the lack of character in such men especially upsetting, while they were profoundly moved by the smallest kindness received from any of the guards...From all this we may learn that there are two races of men in this world, but only these two- the "race" of the decent man and the "race" of the indecent man. Both are found everywhere; they penetrate into all groups of society. No groups consists entirely of decent or indecent people. In this sense, no group is of "pure race" - and therefore one occasionally found a decent fellow among the camp guards.

Witnesses to his whoppers realized that Reagan was not lying but had persuaded himself of the validity of his tales. “He finds it next to impossible to say anything that is not in some crucial way untrue,” wrote the journalist Jack Beatty. “It’s not a credibility gap, for there is no evidence of cynical or even conscious duplicity. The President is so far out of touch that it amounts to a reality gap.” Still, listeners were often dumbfounded. His daughter Patti said, “He has the ability to make statements that are so far outside the parameters of logic that they leave you speechless.” John Sloan, author of The Reagan Effect, has written: “In Reagan’s mind, unpleasant facts could be avoided; contradictions could be denied; anecdotes could overcome facts; movie illusions could substitute for history; unpleasant realities could be blamed on a hostile press.” His fictions mattered little, though, for after a generation of assassination and scoundrelry the media decided—consciously or unconsciously—to feature his presidency as a success story and to brush aside inconvenient particulars. “Ronald Reagan,” observed the political scientist James David Barber, “is the first modern President whose contempt for the facts is treated as a charming idiosyncrasy.” In London, a writer in the Observer commented: “His errors glide past unchallenged. At one point … he alleged that almost half the population gets a free meal from the government each day. No one told him he was crazy. The general message of the American press is that, yes, while it is perfectly true that the emperor has no clothes, nudity is actually very acceptable this year.

The Enlightenment has worked—perhaps the greatest story seldom told. And because this triumph is so unsung, the underlying ideals of reason, science, and humanism are unappreciated as well. Far from being an insipid consensus, these ideals are treated by today’s intellectuals with indifference, skepticism, and sometimes contempt. When properly appreciated, I will suggest, the ideals of the Enlightenment are in fact stirring, inspiring, noble—a reason to live.

The boundaries between groups overlapped and we must not try to simplify matters by saying that these men were angels and those were devils. Certainly, it was a considerable achievement for a guard or foreman to be kind to the prisoners in spite of all the camp’s influences, and, on the other hand, the baseness of a prisoner who treated his own companions badly was exceptionally contemptible

Whenever technological change has divorced the old forms from the new moving forces of the economy, moral standards shift, and people begin to treat those in command of the old institutions with growing disdain. This widespread revulsion often comes into evidence well before people develop a new coherent ideology of change. So it was in the late fifteenth century, when the medieval Church was the predominant institution of feudalism. Notwithstanding popular belief in “the sacredness of the sacerdotal office,” both the higher and lower ranks of clergy were held in the utmost contempt—not unlike the popular attitude toward politicians and bureaucrats today.5