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Quote by Lailah Gifty Akita

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Lailah Gifty Akita

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“She learned that the main weapon of the Empire, after fear, was hunger. She had seen this strategy at work on Raada and also during the Clone Wars, but to see it applied on such a large scale made her very uncomfortable. The Empire was still new, still establishing itself in the outer reaches of the galaxy, and yet it was already incredibly powerful. And she realized that she had helped build it. The mechanisms put in place during the Clone Wars had been twisted for the Empire’s use, and every day the Emperor’s hold grew tighter. She almost admired Palpatine for his ability to pull off a long-term plan—except for his being evil and all.”

EvilPlanningStar WarsStar Wars QuoteGalactic EmpireEmperor PalpatineAhsoka TanoClone Wars
Book:Ahsoka
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“One of the challenges for practitioners of any religion is wrestling with elements in their tradition that have been used to justify evil and then bending those elements back toward the good. Many Christians ignore New Testament passages that blame Jews for the death of Jesus. But because some Christians have used these passages to justify hatred, persecution, and murder of Jews, the challenge is to attend to these words with care and then to drain them of anti-Semitic connotations. Similarly, the challenge for Muslims is to attend to passages in the Quran that extremists have used to justify unjust killing. Many Muslims are meeting this challenge. To suicide bombers, they point out that the Quran condemns suicide unequivocally—"Do not kill yourselves" (4:29)—and promises hell for those who do so. To those who kill women or children or civilians, they point out that the Quran condemns mass murder (5:32) and insists on proportionality (2:194). Since the seventh century, Islamic law has been committed to vigorously defending the rights of noncombatants.”

ReligionEvil
Book:God Is Not One: The Eight Rival Religions That Run the World--and Why Their Differences Matter
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“In Xenophon's summary of the allegory [Prodicus' "Choice of Heracles'' ] the young Heracles has sat down at a crossroads, not knowing which path to follow through life. As he sits deliberating, two women appear to him. Their physical appearance is a study in contrasts, and they are clearly villainness and heroine. Evil (Kakia) is overfed, plump, rouged, and all powdered up. She wears revealing clothes and is vain, viewing herself in a mirror and turning around to see if she is being admired. Virtue (Arete), on the other hand, wears simple white; her only adornments are purity, modesty, and temperance. These apparitions proceed to give speeches in praise of the life that they can give Heracles. Evil speaks first-an ominous choice, since in such debates, the first speaker typically loses. She offers Heracles a life of free, effortless pleasure. There will be no delights that he will not taste, no difficulties that he will not avoid. He need never worry about wars and affairs. All he need trouble himself about will be what food or drink to take; what to look at, hear, smell or touch for his pleasure; what partner he might enjoy, how he might sleep softest, and how he can obtain all these with the least toil (aponOtata). If ever there are shortages, he will not suffer ponos or hardship either in body or soul. Rather "you will enjoy those things that others work to produce, and you will not hold back from profiting everywhere." Evil tells Heracles her name, but adds confidentially that to her friends she is known as Happiness (Eudaimonia). Very different is the tone and substance of Virtue's argument. For while Evil would have Heracles live for himself alone and treat others as means to his self-gratification, Virtue begins by saying that she knows Heracles' parents and nature: Heracles must live up to his Olympian heritage. Therefore she will not deceive him with "hymns to pleasure." Evil's enticements are in fact contrary to the divine ordering, "for the gods have given men nothing good without ponos and diligence." There follows a series of emphatic verbal nouns to hammer home this truth: if you want divine favor, you must worship the gods; if you want to be admired, you must do good works for your friends; if you want to be honored, you must benefit your city and Greece; if you want the earth to bear crops, you must cultivate the land. Flocks require tending, war demands practice. And if you want strength (Heracles' trademark), you must accustom your body to serve your will, and you must train "with ponoi and sweat:' At this point, Evil bursts in to deplore such a harsh lifestyle. She is immediately silenced, however, as Virtue argues that duality is essential to a sense of fulfillment and even to pleasure itself. For paradoxically, ponos (pain, struggle) makes pleasure pleasurable. Evil's vision of happiness is one of continual and languid orgy-food without hunger, drink without thirst, sex without desire, sleep without weariness. But as experience shows, continual partying soon loses its zest, even if one goes so far as to cool expensive drinks "with snow" in summertime. By contrast, Virtue's own followers have no real trouble in satisfying their desires. They do so not by committing violence against others or living off others' labor, but by simply "holding off until they actually do desire" food or drink. Hunger is the best sauce, and it is free. Furthermore, Virtue appeals to Heracles' native idealism. What hedonists have ever accomplished any "fine work" (ergon kalon)? None, for no beautiful or divine deed is ever done "without me [Virtue] ." Therefore, wherever there are energetic, effective people, Virtue is present: she is a helper to craftsmen, a guard of the household, a partner in peacetime ponoi, an ally for the works (erga) of war, the best support of friendship. To choose Evil would be shameful and not even extremely pleasurable, while with Virtue one will lead the most varied and honorable life.”

HappinessEvilVirtueCynicismAsceticismXenophonHeracles
Book:The Greek Praise of Poverty: Origins of Ancient Cynicism
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