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T Quotes

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All T Quotes

“The death penalty fulfills a preventive function, but it is also very clearly a form of revenge. It is an especially severe form of punishment because it is so final. The human life is ended and the executed person is deprived of the opportunity to change, to restore the harm done or compensate for it.”

“The death penalty serves no one. It doesn't serve the victims. It doesn't serve prevention. It's truly all about retribution....There comes a time when you have to ask if a penalty that is so permanent can be available in such an imperfect system. The only guarantee against executing the innocent is to do away with the death penalty.”

“The death sentence is a necessary and efficacious means for the Church to attain its end when rebels act against it and disturbers of the ecclesiastical unity, especially obstinate heretics and heresiarchs, cannot be restrained by any other penalty from continuing to derange the ecclesiastical order and impelling others to all sorts of crime ... When the perversity of one or several is calculated to bring about the ruin of many of its children it is bound effectively to remove it, in such wise that if there be no other remedy for saving its people it can and must put these wicked men to death.”

“The Death Star is just full of British actors opening doors and going,Oh... I... oh... What is it Lieutenant Sebastian? It's just the Rebels, sir... they're here. My God, man! Do they want tea? No, I think they're after something a bit more than that, sir. I don't know what it is, but they've brought a flag. Damn, that's dash cunning of them.”

“The death toll from small arms dwarfs that of all other weapons systems — and in most years greatly exceeds the toll of the atomic bombs that devastated Hiroshima and Nagasaki. In terms of the carnage they cause, small arms, indeed, could well be described as 'weapons of mass destruction'.”

“The death, and the burial, and the resurrection of Jesus happened over three days. Friday was the day of suffering and pain and agony. Saturday was the day of doubt and confusion and misery. But Easter, that Sunday, was the day of hope and joy and victory. You will face these three days over and over and over in your lifetime. And when you do, you’ll find yourself asking, as I did, three fundamental questions: Number one, what do I do in my days of pain? Two, how do I get through my days of doubt and confusion? Three, how do I get to the days of joy and victory? The answer is Easter.”

“The death-change comes. Death is another life. We bow our heads At going out, we think, and enter straight Another golden chamber of the king's Larger than this we leave, and lovelier. And then in shadowy glimpses, disconnect, The story, flower-like, closes thus its leaves. The will of God is all in all. He makes, Destroys, remakes, for His own pleasure, all.”

“The deaths of these 81,542 New Yorkers, who were despised and abandoned, who did not have rights or representation, who died because of the neglect of their government and families, has been ignored. This gaping hole of silence has been filled by the deaths of 2,752 people murdered by outside forces. The disallowed grief of twenty years of AIDS deaths was replaced by ritualized and institutionalized mourning of the acceptable dead. In this way, 9/11 is the gentrification of AIDS. The replacement of deaths that don’t matter with the deaths that do. It is the centerpiece of supremacy ideology, the idea that one person’s life is more important than another’s. That one person deserves rights that another does not deserve. That one person deserves representation that the other cannot be allowed to access. That one person’s death is negligible if he or she was poor, a person of color, a homosexual living in a state of oppositional sexual disobedience, while another death matters because that person was a trader, cop, or office worker presumed to be performing the job of Capital.”

“The deaths of writers aren’t special deaths; they just happen to be described deaths. I think of Flaubert lying on his sofa, struck down – who can tell at this distance? – by epilepsy, apoplexy or syphilis, or perhaps some malign axis of the three. Yet Zola called it une belle mort – to be crushed like an insect beneath a giant finger. I think of Bouilhet in his final delirium, feverishly composing a new play in his head and declaring that it must be read to Gustave. I think of the slow decline of Jules de Goncourt: first stumbling over his consonants, the c’s turning to t’s in his mouth; then being unable to remember the titles of his own books; then the haggard mask of imbecility (his brother’s phrase) slipping over his face; then the deathbed visions and panics, and all night long the rasping breaths that sounded (his brother’s words again) like a saw cutting through wet wood. I think of Maupassant slowly disintegrating from the same disease, transported in a strait-jacket to the Passy sanatorium of Dr Blanche, who kept the Paris salons entertained with news of his celebrated client; Baudelaire dying just as inexorably, deprived of speech, arguing with Nadar about the existence of God by pointing mutely at the sunset; Rimbaud, his right leg amputated, slowly losing all feeling in the limbs that remained, and repudiating, amputating his own genius –‘Merde pour la poésie’; Daudet ‘vaulting from forty-five to sixty-five’, his joints collapsing, able to become bright and witty for an evening by giving himself five morphine injections in a row, tempted by suicide –But one doesn’t have the right.”

“The debacle in Iraq has reinforced the realist dictum, disparaged by idealists in the 1990s, that the legacies of geography, history and culture really do set limits on what can be accomplished in any given place. But the experience in the Balkans reinforced an idealist dictum that is equally true: One should always work near the limits of what is possible rather than cynically give up on any place. In this decade idealists went too far; in the previous one, it was realists who did not go far enough.”

“The debate about torture has properly focused on its legality, its morality, and its utility. As social psychologists, we want to add one additional concern: what torture does to the individual perpetrator and to the ordinary citizens who go along with it. Most people want to believe that their government is working in their behalf, that it knows what it's doing, and that it's doing the right thing. Therefore, if our government decides that torture is necessary in the war against terrorism, most citizens, to avoid dissonance, will agree. Yet, over time, that is how the moral conscience of a nation deteriorates. Once people take that first small step off the pyramid in the direction of justifying abuse and torture, they are on their way to hardening their hearts and minds in ways that might never be undone. Uncritical patriotism, the kind that reduces the dissonance caused by information that their government has done something immoral and illegal, greases the slide down the pyramid.”

“The debate can be put in the form of the question: Resolved, that the best of money managers cannot be demonstrated to be able to deliver the goods of superior portfolio-selection performance. Any jury that reviews the evidence, and there is a great deal of relevant evidence, must at least come out with the Scottish verdict: Superior investment performance is unproved.”