“A scene in ‘Gangster Squad,’ featuring a shoot-out in a cinema, was cut and replaced after the killings in Aurora, Colorado, on July 20th of last year. And the première of ‘Jack Reacher,’ in Pittsburgh, on December 15th, was postponed after the shootings in Newtown, Connecticut, the previous day; the film begins with citizens being gunned down by a sniper with a high-powered rifle. These reactions were respectful and responsible. To claim that all due respect has now been paid, however, or that all ethical responsibilities have been fulfilled, would be disingenuous. The issue of screen violence carries far less weight, in such fathomless horrors, than that of gun control; the connection between what a disturbed and resentful young man used to watch, or play on his computer, and what he then wreaks in public with an assault weapon wouldn’t matter if he couldn’t lay his hands on such a weapon in the first place. Yet the connection, however oblique, exists. You can argue that evil will always seek a blueprint and find a way, but we are still obliged, I think, to pass beyond the pathology of the madman and pose a vaster and no less vexing question. What does it mean for the majority of us, the nonviolent millions, that, year after year, we should observe such a rising flood of savage fictional acts that, after a while, we scarcely notice or mind?” – Anthony Lane, “Violent Screen”
“Poor, happy and independent!—these things can go together; poor, happy and a slave!—these things can also go together—and I can think of no better news I could give to our factory slaves: provided, that is, they do not feel it to be in general a disgrace to be thus used, and used up, as a part of a machine and as it were a stopgap to fill a hole in human inventiveness! To the devil with the belief that higher payment could lift from them the essence of their miserable condition—I mean their impersonal enslavement! To the devil with the idea of being persuaded that an enhancement of this impersonality within the mechanical operation of a new society could transform the disgrace of slavery into a virtue! To the devil with setting a price on oneself in exchange for which one ceases to be a person and becomes a part of a machine! Are you accomplices in the current folly of the nations—the folly of wanting above all to produce as much as possible and to become as rich as possible? What you ought to do, rather, is hold up to them the counter-reckoning: how great a sum of inner value is thrown away in pursuit of this external goal! But where is your inner value if you no longer know what it is to breathe freely? if you no longer possess the slightest power over yourselves? if you all too often grow weary of yourselves like a drink that has been left too long standing? if you pay heed to the newspapers and look askance at your wealthy neighbour, made covetous by the rapid rise and fall of power, money and opinions? if you no longer believe in philosophy that wears rags, in the free-heartedness of him without needs? if voluntary poverty and freedom from profession and marriage, such as would very well suit the more spiritual among you, have become to you things to laugh at? If, on the other hand, you have always in your ears the flutings of the Socialist pied-pipers whose design is to enflame you with wild hopes? which bid you to be prepared and nothing further, prepared day upon day, so that you wait and wait for something to happen from outside and in all other respects go on living as you have always lived—until this waiting turns to hunger and thirst and fever and madness, and at last the day of the bestia triumphans dawns in all its glory?”– Friedrich Nietzsche, Daybreak (emphasis in original; trans. Hollingdale)
“Above all, in every state it is necessary, both by the laws and every other method possible, to prevent those who are employed by the public from being venal.” — Aristotle, A Treatise on Government (trans. Ellis)
“It is a general maxim in democracies, oligarchies, monarchies, and indeed in all governments, not to let any one acquire a rank far superior to the rest of the community, but rather to endeavour to confer moderate honours for a continuance than great ones for a short time; for these latter spoil men, for it is not every one who can bear prosperity: but if this rule is not observed, let not those honours which were conferred all at once be all at once taken away, but rather by degrees. But, above all things, let this regulation be made by the law, that no one shall have too much power, either by means of his fortune or friends.” — Aristotle, A Treatise on Government (trans. Ellis)
“Governments are sometimes preserved not only by having the means of their corruption at a great distance, but also by its being very near them; for those who are alarmed at some impending evil keep a stricter hand over the state; for which reason it is necessary for those who have the guardianship of the constitution to be able to awaken the fears of the people, that they may preserve it, and not like a night-guard to be remiss in protecting the state, but to make the distant danger appear at hand.” — Aristotle, A Treatise on Government (trans. Ellis)
“In well-tempered governments it requires as much care as anything whatsoever, that nothing be done contrary to law: and this ought chiefly to be attended to in matters of small consequence; for an illegality that approaches insensibly, approaches secretly.” — Aristotle, A Treatise on Government (trans. Ellis)
“Those who would establish aristocratical governments are mistaken not only in giving too much power to the rich, but also in deceiving the common people; for at last, instead of an imaginary good, they must feel a real evil, for the encroachments of the rich are more destructive to the state than those of the poor.” — Aristotle, A Treatise on Government (trans. Ellis)
“Maybe it wouldn’t much matter where we ended up. Chinese ports are busy, and if the time in port is too short no one would get off anyway. Some of the men said they wouldn’t go ashore even if there was time. It was expensive, and possibly dangerous. Ordinary Seaman Alvin Piamonte said the Mafia had taken root in China, and he wasn’t going ashore unless he had two or three guys with him, which could be impossible to arrange given everyone’s schedules. The ports the men most loved—the ones in Brazil, Australia, Vietnam—were friendly, warm, and relaxed. They used to like American ports, but after 2001, as part of the Global War on Terror, the United States abrogated centuries of international practice by severely restricting foreign seafarers’ ability to go ashore. The men of the Odyssey always became agitated when discussing this. The only country as restrictive as the U.S., they said, was Saudi Arabia. In the words of the second mate, ‘It has taken the little happiness we had, and made it less.’ The only way to cheer the men at such points was to remind them of Bangkok. In Bangkok, as soon as you arrive, a boat comes alongside and disgorges a portable bar, a restaurant, and many friendly young women. If you pay in advance, a woman will move into your cabin for several days, sleep with you, and get up in the morning and iron your shirts—all for about thirty dollars a day. In some ports, the authorities turn a blind eye to this sort of thing. In Bangkok, according to [Chief Mate] Vadim, if you try to kick the party off your ship, your cargo simply won’t get unloaded. For this reason, seamen love Bangkok.” – Keith Gessen, “Polar Express”
“All criminals force society back to a stage of culture earlier than the one at which it happens to be standing: they have a retrogressive effect. Consider the instruments society is obliged to create and maintain for itself for the sake of its own defence: the sly police agents, the prison warders, the executioners; do not overlook the public prosecutors and defence lawyers; and ask yourself, finally, whether the judges themselves, and punishment, and the whole process of the courts, are not phenomena much more likely to produce a depressive than an elevating effect on the non-criminal: for no one will ever succeed in covering self-defence and revenge with the cloak of innocence; and whenever man is employed and sacrificed as a means to an end of society’s all higher humanity mourns.” — Friedrich Nietzsche, Human, All Too Human (trans. Hollingdale)
“If we consider how even now all great political occurrences creep on to the stage silent and shrouded, how they are concealed by insignificant events and seem small in proximity to them, how it is not until long after they have happened that their profound effects are felt and the ground trembles—what significance can we then accord the press as it is now, with its daily expenditure of lungpower on exclaiming, deafening, inciting, shocking—is it anything more than the permanent false alarm that leads ears and senses off in the wrong direction?”– Friedrich Nietzsche, Human, All Too Human (emphasis in original; trans. Hollingdale)
“The prison system makes no effort to help the mentally ill. There are no therapy sessions, no treatments, no cutting-edge drugs. The only thing they do is shoot them full of Thorazine if they start to get riled up. You can spot a man doing the Thorazine shuffle from a mile away. His every action takes ten times longer than it should, because it takes him a Herculean effort to move.” — Damien Echols, Life After Death
“The mentally handicapped are executed on a regular basis while the politicians all give speeches about being tough on crime. I’ve never come across a single murderer who possessed the mental faculties required to fully comprehend the horror of what they have done. They are not emotionally developed enough to feel empathy. They live lives of nightmare, yet are not even capable of realizing that. They are the dregs of humanity, both by birth and choice. Prison and the prison mentality are not what society has been led to believe they are. These people cannot even take care of themselves, and they suffer from every health problem imaginable. There are no attractive murderers here. It’s like the ugliness inside them manages to transform their facial features so that the outside resembles the inside. There are no conversations here. There are threats, taunts, and screams, but a conversation is an impossibility. Concepts such as love, honor, and self-respect are as foreign to this place as French cuisine.” — Damien Echols, Life After Death
“I live with men who haven’t been in contact with reality for years. The truth is that insanity is rampant on Death Row, as is retardation. The law says that the insane and the mentally retarded (the law’s terminology, not mine) cannot be executed, yet it happens on a regular basis. It’s both sad and frightening. It’s sad because many of them don’t even comprehend that they’re on Death Row or what awaits them.” — Damien Echols, Life After Death
“No routine or spiritual practice in the world will dim the reality of daily life on Death Row. A normal person does not commit murder. For almost seventeen years I’ve waited for someone to walk through the door whom I could have a conversation with, but it just doesn’t happen. The people here are all mentally defective in ways that range from mild retardation to extreme schizophrenia. Others are stuck in some no-man’s-land between sanity and delusion. There are no criminal geniuses walking these halls. Most not only are culturally illiterate, but also can barely manage to express themselves in English. I have never met a prisoner with a college education, and I can count the high school graduates on one hand. Nearly all lived in absolute poverty, and most were abused in one way or another. Not a single one of them is capable of functioning normally in society, and it’s not a skill they’re likely to learn when locked in a cell among others who are as bad or worse. I’ve yet to see any sign of ‘rehabilitation,’ or any program designed to bring about that aim. Most of the people you meet in prison have been here repeatedly. Some have been to prison three or four times before making it to Death Row. They claim to hate and despise everything about prison, but they always come back. It’s like they’re collecting frequent flyer miles in hell. They themselves can’t explain it, falling back on excuses such as ‘It’s hard to stay out once you’re in.’ Why? How? It’s hard to refrain from snatching an old woman’s purse? It’s somehow difficult to prevent yourself from committing rape? Somehow you accidentally found yourself burglarizing a house or stealing a car?” — Damien Echols, Life After Death
“I was taken into a broom closet filled with cleaning supplies, and was handed a stack of papers while two cops stood staring at me. My brain was so numb I could comprehend only about one-fifth of what I was reading, but at least now I knew who had made the confession. The name written at the top was ‘Jessie Misskelley.’ My first thought was, Did he really do it? Followed quickly by, Why did he say I did it? Even in my shell-shocked state I could tell something about his ‘confession’ wasn’t right. For one thing, every line seemed to contradict the one before it. Any idiot could plainly see he was just agreeing with everything the cops said. That’s when I knew why the judge didn’t want to read it our loud. Anyone with even an average IQ could see it was a setup. The whole thing seemed shady.
“It’s no great wonder to me how the cops could make Jessie say the things they wanted him to say. If they treated him anything like they did me, then it’s quite amazing that he didn’t have a nervous breakdown. They used both physical and psychological torture to break me down. One minute they’d threaten to kill you, and the next they’d behave as if they were your best friends in the world, and that everything they were doing was for your own good. They shoved me into walls, spit at me, and never let up for a moment. When one of them got tired, another came in to take his place. By the time I’d been allowed to go home after previous interrogations I’d had a migraine headache, and I’d been through periods of dry heaving and vomiting. I survived because when pushed hard enough I acted like an asshole, just like the cops themselves. My point is that we were just kids. Teenagers. And they tortured us. How could someone like Jessie, with the intellect of a child, be expected to go through that and come out whole?
“It makes me sick and fills me with disgust to think about how the public trusts these people, who are in charge of upholding the law yet torture kids and the mentally handicapped. People in this country believe the corrupted are the exception. They’re not. Anyone who has had in-depth dealings with them knows it’s the rule. I’ve been asked many times if I’m angry with Jessie for accusing me. The answer is no, because it’s not Jessie’s fault. It’s the fault of the weak and lazy ‘civil servants’ who abuse the authority placed in their hands by people who trust them. I’m angry with police who would rather torture a retarded kid than look for a murderer. I’m angry with corrupt judges and prosecutors who would ruin the lives of three innocent people in order to protect their jobs and further their own political ambitions. We were nothing but poor trailer trash to them, and they thought no one would even miss us. They thought they could take our lives and the matter would end there, all swept under the rug.” — Damien Echols, Life After Death (emphasis in original)
“The Socialists desire to create a comfortable life for as many as possible. If the enduring homeland of this comfortable life, the perfect state, were really to be attained, then the comfortable life would destroy the soil out of which great intellect and the powerful individual in general grows: by which I mean great energy. If this state is achieved mankind will have become too feeble still to be able to produce the genius. Ought one therefore not to desire that life should retain its violent character and savage forces and energies continue to be called up again and again? The warm, sympathizing heart will, of course, desire precisely the abolition of that savage and violent character of life, and the warmest heart one can imagine would long for it the most passionately: and yet precisely this passion would nonetheless have derived its fire, its warmth, indeed its very existence from that savage and violent character of life; the warmest heart thus desires the abolition of its own foundation, the destruction of itself.” — Friedrich Nietzsche, Human, All Too Human (emphasis in original; trans. Hollingdale)
“The truth is that pornography is just a sad affair all round (and its industrial dimensions are an inescapable modern theme). It is there because men—in their hundreds of millions—want it to be there. Killing pornography is like killing the messenger.” – Martin Amis, The War Against Cliché
“In the history of women, there is probably no matter, apart from contraception, more important than literacy. With the advent of the Industrial Revolution, access to power required knowledge of the world. This could not be gained without reading and writing, skills that were granted to men long before they were to women. Deprived of them, women were condemned to stay home with the livestock, or, if they were lucky, with the servants. (Alternatively, they may have been the servants.) Compared with men, they led mediocre lives. In thinking about wisdom, it helps to read about wisdom—about Solomon or Socrates or whomever. Likewise, goodness and happiness and love. To decide whether you have them, or want to make the sacrifices necessary to get them, it is useful to read about them. Without such introspection, women seemed stupid; therefore, they were considered unfit for education; therefore, they weren’t given an education; therefore they seemed stupid.” – Joan Acocella, “Turning the Page”
“Observe children who weep and wail in order that they shall be pitied, and therefore wait for the moment when their condition will be noticed; live among invalids and the mentally afflicted and ask yourself whether their eloquent moaning and complaining, their displaying of misfortune, does not fundamentally have the objective of hurting those who are with them: the pity which these then express is a consolation for the weak and suffering, inasmuch as it shows them that, all their weakness nothwithstanding, they posses at any rate one power: the power to hurt. In this feeling of superiority of which the manifestation of pity makes him conscious, the unfortunate man gains a sort of pleasure; in the conceit of his imagination he is still of sufficient importance to cause affliction in the world. The thirst for pity is thus a thirst for self-enjoyment, and that at the expense of one’s fellow men; it displays man in the whole ruthlessness of his own dear self.” — Friedrich Nietzsche, Human, All Too Human (emphasis in original; trans. Hollingdale)
“The state never has any use for truth as such, but only for truth which is useful to it, more precisely for anything whatever useful to it whether it be truth, half-truth or error. A union of state and philosophy can therefore make sense only if philosophy can promise to be unconditionally useful to the state, that is to say, to set usefulness to the state higher than truth. It would of course be splendid for the state if it also had truth in its pay and service; but the state itself well knows that it is part of the essence of truth that it never accepts pay or stands in anyone’s service.” — Friedrich Nietzsche, Untimely Meditations (emphasis in original; trans. Hollingdale)
“Wherever money achieves preeminence, i.e. cities, it radically reshapes the perceptions, beliefs, attitudes, and behavior of the people who use it to organize their social relations not as ties but exchanges. The minds of intellectually sophisticated metropolitans become quite literally minds of money, full of the thoughts and judgments money would have, if it could have them.” — Erwin Montgomery, “The Withdrawal Method”
“A great victory is a great danger. Human nature finds it harder to endure a victory than a defeat; indeed, it seems to be easier to achieve a victory than to endure it in such a way that it does not in fact turn into a defeat.” – Friedrich Nietzsche, Untimely Meditations (trans. Hollingdale)
“Exaggeration in every sense is as essential to newspaper writing as it is to the writing of plays: for the point is to make as much as possible of every occurrence. So that all newspaper writers are, for the sake of their trade, alarmists: this is their way of making themselves interesting. What they really do, however, is resemble little dogs who, as soon as anything whatever moves, start up a loud barking. It is necessary, therefore, not to pay too much attention to their alarms, and to realize in general that the newspaper is a magnifying glass, and this only at best: for very often it is no more than a shadow-play on the wall.” – Arthur Schopenhauer, Essays and Aphorisms (trans. Hollingdale)
“The system is rigged. Look around. Oil companies guzzle down billions in profits. Billionaires pay lower tax rates than their secretaries. And Wall Street C.E.O.s—the same ones who wrecked our economy and destroyed millions of jobs—still strut around Congress, no shame, demanding favors, and acting like we should thank them.” – Senator Elizabeth Warren (quoted by Jeffrey Toobin in “The Professor”)
“Government gets used to protect those who have already made it. That becomes the game. And so we had the big crash and I thought, O.K.! We tested the alternative theory. Cut taxes, reduce regulations and financial services, and see what happens to the economy. We ran a thirty-year test on that and it was a disaster.” – Senator Elizabeth Warren (quoted by Jeffrey Toobin in “The Professor”)
“There is nobody in this country who got rich on his own. Nobody. You built a factory out there, good for you. But I want to be clear. You moved your goods to the market on the roads the rest of us paid for. You hired workers the rest of us paid to educate.” – Senator Elizabeth Warren (quoted by Jeffrey Toobin in “The Professor”)
“There is no absurdity so palpable that one could not fix it firmly in the head of every man on earth provided one began to imprint it before his sixth year by ceaselessly rehearsing it before him with solemn earnestness.” – Arthur Schopenhauer, “On Psychology” (trans. Hollingdale)