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Inhumanity Quotes

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Inhumanity Quotes

“Do not be hardened by the pain and cruelty of this world. Be strong enough to be gentle, to be soft and supple like running water, gracefully bending around sudden turns, lithely waving in strong winds, freely flowing over sharp rocks, all the while quietly sculpting this hard world into ever deeper beauty, gently eroding rigid rock into silken sand, tenderly transforming human cruelty into humankindness. Remember, true strength is not found in the stone, but in the water that shapes the stone.”

“On Christmas Eve," Joe said, "when you were reading 'The Wolf and the Seven Little Kids' to Matty, Corrie and I were sitting on the stairs listening." Jo looked at Lilli, his face stern. "The bit I always remember best in that story is the bit when the wolf goes to the miller and tells him to throw flour over his paws to disguise them." He began to quote from the story: "'The miller thought to himself, "The wolf is going to harm someone," and refused to do as he was told. Then the wolf said, "If you do not do as I tell you, I will kill you." The miller was afraid, and did as he was told, and threw the flour over the wolf's paws until they were white. This is what mankind is like.'" He repeated the final sentence. "'This is what mankind is like.”

“The universe runs on the principle that one who can exert the most evil on other creatures runs the show.”

“Stop blaming evil on the Devil, blame it on the Creator of everything, if you don't understand, ask Him or at least hope that someday He will reveal it to you”

“Good at the wrong place and time becomes evil; evil in the right place and time becomes good.”

“Envy: Instead of focusing on your own goals, your goal becomes throwing off the rails other people’s goals and at the end of the day you gain nothing but a mischievous satisfaction that you have destroyed someone’s dream”

“Idle, archaic, indifferent mentality. I am beginning to feel I might give all this up, as if the challenge were not worth the trouble, might give up all judgement. This state of mind has been with me from childhood, from adolescence - a lack lustre, slipshod, idle, irresponsible, uncultivated, undesiring state. These books, did they ever interest me? These women, did I ever feel any emotion for them? All these different countries, did I want to discover them? Only the inhumanity of things has affected me, and I have in fact been unable to bring this into my own life. I read this verdict in the graph of the tonality of events, of the melancholy of faces, of the vanity and futility of our undertakings. I am still astonished by the mirror we can offer to others, by the loving or ironic image which we still are sometimes in each others' mirrors. Increasingly, it is machines, not people, who get nervous. People only become nervous if they force themselves to look like machines. All situations where you have to make a choice come down to this: do you prefer a woman with a very ordinary body but an attractive face, or one whose body is attractive, but whose face is nothing special? The problem is a false one. It is always preferable to be in a situation where there is no choice to be made either because the woman is perfect, or because she is the only one available.”

“Academic and scholarly study are absolutely necessary for our continued understanding of ourselves and the world in which we live. However, a sense of inhumanity has begun to creep over science and academia, a kind of bureaucracy that chokes almost all possibility of real discovery from ever happening, and even worse, a belief system that very meticulously and deliberately attacks spirituality, religion and consciousness in every way possible. Materialist science reduces everything to matter. The human being, in the opinion of the materialist scientist, is nothing more than meat.”

“Healing a hurting humanity starts with a sacred pause, to listen, to learn, to understand, to accept, to forgive, to respect. That sacred pause transcends the fear-driven brutality of the primitive human survival intinct and makes way for a thoughtful, intentional, peaceful, humane response. Peaceful coexistence on this lovely planet is not impossible. It is imperative. Our future, our humanity, our very survival depends on it.”

“Humanity is so confusing. We cover anguish with a smile, isolate ourselves when we feel lonely, and struggle in silence while insisting we're fine. What would the world be like, I wonder, if we all felt safe enough to share our hurts and fears and battles with others so we didn't feel so alone? The human experience is not so very different at its roots, after all, no matter where we live on this hope-filled, hurting planet. We all suffer. We all love. We're all afraid. We all hope and dream and try and fail and try again...and again. And we all need to be heard and understood and appreciated. What if we tried being honest for a change? What if we shared our deepest pain and hardest battles and darkest fears with each other? What if we shared our dearest hopes and wildest dreams and proudest successes and most crushing defeats? What would life be like if we humans finally accepted our own perfectly imperfect humanity and admitted that we need each other in this wild, wonderful world?”

“A creature that values human life above everything else, is a human, all others are animals… A scientist who shouts at a layperson, "I don't care what you believe" - is an animal. A preacher who shouts at a person of different faith, "you are going to hell, until you accept my God as one true God" - is an animal. A civilian who denies to stay home during a pandemic, shouting "sacrifice the weak and live free" - is an animal. A president who says "white skin is racially superior" - is an animal.”

“Pain patterns are vicious cycles, unconsciously passed from generation to generation in deeply entrenched behavioral and relational paradigms. They cannot be changed from the outside, only from within. Fear gives way to comfort, pain to healing, anger to peace, despair to hope, only when the heart of a person or the soul of a people feel safe enough to emerge from the hardened shell of self-preservation and become open to new possibilities. A hurting humanity cannot be healed by force, by arguing, shaming, threatening, manipulating. Those merely feed the pain patterns and harden their protective shells. Love, acceptance, empathy, compassion, those are the gentle rain that blossoms hurt into healing, transforming pain patterns into the peaceful flowering of a healthy, heart-whole humanity.”

“By those who get a kick out of this sort of thing (and they are very numerous) inhumanity is enjoyed for its own sake, but often, nonetheless, with a bad conscience. To allay their sense of guilt, the bullies and the sadists provide themselves with a creditable excuses for their favorite sport. Thus, brutality toward children is rationalized as discipline, as obedience to the Word of God - "he that spareth the rod, hateth his son". Brutality toward criminals is a corollary of the Categorical Imperative. Brutality toward religious or political heretics is a blow for the True Faith. Brutality toward members of an alien race is justified by arguments drawn from what may once have passed for Science. Once universal, brutality toward the insane is not yet extinct - the mad are horribly exasperating. But this brutality is no longer rationalized, as it was in the past, in theological terms. The people who tormented Surin and the other victims of hysteria or psychosis did so, first, because they enjoyed being brutal and, second, because they were convinced that they did well to be brutal. And they believed that they did well, because, ex hypthesi, the mad had always brought their own troubles upon themselves. For some manifest or obscure sin, they were being punished by God, who permitted devils to besiege or obsess them. Both as God's enemies and as temporary incarnations of radical evil, they deserved the be maltreated. And maltreated they were - with a a good conscience and a heart-warming sense that the divine will was being done on earth, as in heaven.”

“In The Inhuman... Lyotard, like Weber, reminds us of the distinction between technological development and 'human' progress. He argues, in particular, that the development of technology, or 'techno-science', is driven by the quest for maximum efficiency and performance, and as such leads to the emergence of new 'inhuman' (technological) forms of control rather than to the emancipation of 'humanity'. Lyotard reasserts the instrumental nature of the modern system, arguing that 'All technology ... is an artefact allowing its users to stock more information, to improve their competence and optimize their performances'. In this view, techno-science may be seen to stand against all instances of the unknown, including the aporia of the future anterior, and thus to have little respect for forms which are different or other to itself. This is compounded by the fact that technological development is intimately connected to the drive for profit. Lyotard proposes that this directs the production of knowledge and conditions the nature of knowledge itself, for information, itself a commodity, is increasingly produced in differentiated, digestible forms ('bits') for ease of mass exchange, transmission and consumption, and with the aim of enabling the optimal performance of the global system.”

“Traumatic events destroy the sustaining bonds between individual and community. Those who have survived learn that their sense of self, of worth, of humanity, depends upon a feeling of connection with others. The solidarity of a group provides the strongest protection against terror and despair, and the strongest antidote to traumatic experience. Trauma isolates; the group re-creates a sense of belonging. Trauma shames and stigmatizes; the group bears witness and affirms. Trauma degrades the victim; the group exalts her. Trauma dehumanizes the victim; the group restores her humanity. Repeatedly in the testimony of survivors there comes a moment when a sense of connection is restored by another person’s unaffected display of generosity. Something in herself that the victim believes to be irretrievably destroyed---faith, decency, courage---is reawakened by an example of common altruism. Mirrored in the actions of others, the survivor recognizes and reclaims a lost part of herself. At that moment, the survivor begins to rejoin the human commonality...”

“I gave my youth to humanity, the most precious gift anybody could offer - but I am not asking you to do the same - all I am asking is step up wherever you see injustice - step up wherever you see bigotry - step up wherever you see savagery.”

“When a beast invades your house and starts abusing your loved ones, would you sit back waiting for the authorities to intervene - you may, but I can't - I won't - for me family and society are one, and when wild animals run rampant abusing that family of mine, I would die defending my family, not sit back like a spineless coward.”

“I just wish we could go back to when everybody was happy." "When was everybody happy? What time was that? Did I miss getting on that train?" He leaned a bit into her space. "No one was happy, Sidney. We were just a bunch of people getting on with it, living our lives with monsters on our backs. No, nobody was happy, and nobody told the truth." "What was the truth?" "That the world wasn't ever equal. And the white folks who made it that way--the ones who fought, silent and spitting, to keep it that way--refused all responsibility for what it meant. You can't imagine the inhumanity, horrors on top of horrors. People shot in the streets, in their homes, at grocery stores, so much that after a while some white folks just kind of shrugged. No one was fighting for our bodies. And it went on like that for so long I think we all started to believe that was just the way life was supposed to be. Trust me when I tell you, I've been black all over the world and I always knew what that meant. Not welcomed anywhere, and yet there ain't nowhere else to go. Damn, what a storm in the mind.”

“The scientific study of suffering inevitably raises questions of causation, and with these, issues of blame and responsibility. Historically, doctors have highlighted predisposing vulnerability factors for developing PTSD, at the expense of recognizing the reality of their patients' experiences… This search for predisposing factors probably had its origins in the need to deny that all people can be stressed beyond endurance, rather than in solid scientific data; until recently such data were simply not available… When the issue of causation becomes a legitimate area of investigation, one is inevitably confronted with issues of man's inhumanity to man, with carelessness and callousness, with abrogation of responsibility, with manipulation and with failures to protect.”

“Sonnet of National Obligation When a nation is founded on terrorism, It has an obligation for self-improvement. If admitting the past hurts your feelings, Better remain in your mother's basement. If we really look for filth and atrocities, We'll find it in the history of every nation. The real problem is not the history, But the absolute denial of its admission. No nation can become civilized, Till it steps up to right the wrongs. Admit the errors of our ancestors, And pledge to never repeat those harms. Humanity begins with admitting inhumanity. Lo we are the shield against further atrocity.”

“The practice of explicitly describing others as less than humans is nowadays often frowned upon and is widely condemned. So propagandists who cultivate dehumanizing attitudes most often do this indirectly. Rather than overtly referring to a group of people as animals or monsters, they describe them in ways that invoke this image in the minds of their listeners. There are certain themes that reappear over and over in this dehumanizing discourse. The common one is criminality. The dehumanized group is made to appear inherently threatening and their criminality is represented as crudely animalistic typically involving rape and murder. Another common theme is parasitism. The dehumanized group conspires to exploit the majority sucking the blood out of decent, hard-working people and claiming privileges that they haven't earned. Images of filth and disease are also very frequent. Dehumanised groups are vectors of infection, they are dirty and contaminating. They are often thought of as invaders, outsiders who are taking us over. They are reproducing at an alarming rate and they will soon outnumber us unless we do something about it.”