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“A full-dressed ecclesiastic is a sort of go-cart of divinity; an ethical automaton. A clerical prig is, in general, a very dangerous as well as contemptible character. The utmost that those who thus habitually confound their opinions and sentiments with the outside coverings of their bodies can aspire to, is a negative and neutral character, like wax-work figures, where the dress is done as much to the life as the man, and where both are respectable pieces of pasteboard, or harmless compositions of fleecy hosiery.”

“A full-out rebellion would take a major amount of luck and coordination. The Tech Nos and Domotor looked at me, waiting. No one else would be able to organize both sides. I drew in a deep breath. We had the technology, the intelligence and the people—put enough sheep together and you have a herd, a force to be reckoned with. We needed a leader.”

“A fully developed bureaucratic mechanism stands in the same relationship to other forms as does the machine to the non-mechanical production of goods. Precision, speed, clarity, documentary ability, continuity, discretion, unity, rigid subordination, reduction of friction and material and personal expenses are unique to bureaucratic organization.”

“A function of free speech under our system of government is to invite dispute. It may indeed best serve its high purpose when it invites a condition of unrest, creates dissatisfaction with conditions as they are, or even stirs people to anger. Speech is often provocative and challenging. It may strike at prejudices and preconceptions and have profound unsettling effects as it passes for acceptance of an idea.”

“A fundamental approach to life transformation is using social media for therapy; it forces you to have an opinion, provides intellectual stimulation, increases awareness, boosts self-confidence, and offers the possibility of hope.”

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Author:Germany Kent

“A fundamental difference between modern dictatorships and all other tyrannies of the past is that terror is no longer used as a means to exterminate and frighten opponents, but as an instrument to rule masses of people who are perfectly obedient. Terror as we know it today strikes without any preliminary provocation, its victims are innocent even from the point of view of the persecutor. This was the case in Nazi Germany when full terror was directed against Jews, i.e., against people with certain common characteristics which were independent of their specific behavior. In Soviet Russia the situation is more confused, but the facts, unfortunately, are only too obvious. On the one hand, the Bolshevik system, unlike the Nazis, never admitted theoretically that it could practice terror against innocent people, and though in view of certain practices this may look like hypocrisy, it makes quite a difference. Russian practice, on the other hand, is even more "advanced" than the German in one respect: arbitrariness of terror is not even limited by racial differentiation, while the old class categories have long since been discarded, so that anybody in Russia may suddenly become a victim of the police terror. We are not concerned here with the ultimate consequence of rule by terror—namely, that nobody, not even the executors, can ever be free of fear; in our context we are dealing merely with the arbitrariness by which victims are chosen, and for this it is decisive that they are objectively innocent, that they are chosen regardless of what they may or may not have done.”

“A fundamental element of human nature is the need for creative work, for creative inquiry, for free creation without the arbitrary limiting effects of coercive institutions. A decent society should maximize the possibilities for this fundamental human characteristic to be realized.”

“A fundamental mistake to call vehemence and rigidity strength! A man is not strong who takes convulsion-fits; though six men cannot hold him then. He that can walk under the heaviest weight without staggering, he is the strong man . . . A man who cannot hold his peace, till the time come for speaking and acting, is no right man.”

“A fundamental principle in spirituality emphasizes that we are not our thoughts. This concept is essential to initiate inner change. Buddhism teaches that attachment to our thoughts perpetuates suffering. Buddhist practices aim to observe, examine our thoughts, revealing their ephemeral and changing nature, and that they do not define who we are.”