“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)
“Freedom of the press is to the machinery of the state what the safety-valve is to the steam engine: every discontent is by means of it immediately relieved in words—indeed, unless this discontent is very considerable, it exhausts itself in this way. If, however, it is very considerable, it is as well to know of it in time, so as to redress it.”– Arthur Schopenhauer, “On Law and Politics” (trans. Hollingdale)
“Justice is in itself powerless: what rules by nature is force. To draw this over on to the side of justice, so that by means of force justice rules—that is the problem of statecraft, and it is certainly a hard one.”– Arthur Schopenhauer, “On Law and Politics” (emphasis in original, trans. Hollingdale)
“The capitalist world, and in particular the heart of it, the world of buying and selling, offers almost nothing a young man wants: the instincts of youth are at variance with the demands of business, and especially with those of clerking. What young man is by nature diligent, sober, and regular in his habits? Respectful to ‘superiors’ and humble before wealth? Sincerely able to devote himself to what he finds boring? One in ten thousand, perhaps. Bur for the great majority a ‘job’ is, depending on temperament, a torment or a tedious irrelevance which has to be endured day after day in order that, during one’s so-called ‘free time,’ one will be allowed to get on with living. The situation is the most commonplace in the world. I believe it is the cause of that settled cynicism with which nine out of ten regard the ‘social order’: they know that, short of a total revolution in the conduct of human affairs, any conceivable social order will for the great majority mean the boredom of routine, the damming up of their natural energies and the frustration of their natural desires.” – R. J. Hollingdale, Arthur Schopenhauer: Essays and Aphorisms
“In a society like ours, the legal system is, in a sense, a polite gesture granted collectively by millions of people–and it can be overridden just as easily as a river can overflow its banks. Then a seeming anarchy takes over; but anarchy has its own kinds of rules, no less than does civilized society: it is just that they operate from the bottom up, not from the top down.” – Douglas R. Hofstadter, Gödel, Escher, Bach
“What matters is that my uncle wouldn’t stop doing drugs. And that one night he got so wasted, he passed out on the railroad tracks and his friends left him there. Because there are people who will leave you on the railroad tracks and there are people who would never do something like that. Not to a friend, not to a stranger, not to an animal, not to a leaf.” — Leesa Cross-Smith, “Five Sketches of a Story About Death”
“You pull the pin out of a hand grenade, and in a few seconds it explodes and men in a small area get killed and wounded. That makes bodies to be buried, hurt men to be treated. It makes widows and fatherless children and bereaved parents. It means pension machinery, and it makes for pacifism in some and for lasting hatred in others. Again, a man out of the danger area sees the carnage the grenade creates, and he shoots himself in the foot. Another man had been standing there just two minutes before the thing went off, and thereafter he believes in God or a rabbit’s foot. Another man sees human brains for the first time and locks up the picture until one night years later, when he finally comes out with a description of what he saw, and the horror of his description turns his wife away from him.” — John O’Hara, Appointment in Samarra
“Capitalism is itself a kind of social technology, one capable of organizing and managing a massive and complex division of labor without concentrating power over the system at any one point. But it is a technology that is much better suited to some tasks than others. When maximizing the output of commodities with the least input of human labor is posed as society’s main problem, capitalism’s defenders can point to it as an historically unsurpassed technology for this purpose.
“If, however, the main problem is to maintain the ability of the Earth to support an advanced civilization, and to ensure that the bounty of that civilization is shared out equitably, then the situation looks quite different. Since the system responds only to price signals, internalizing the externalities of ecological degradation entails an unceasing campaign of enclosures and commodification, in which every aspect of the natural world must be parceled up into pieces of private property, from carbon credits to fishing rights. And this same reliance on prices ensures that legitimacy of a person’s desires will always be equated with the money at their disposal, and the machine will reproduce a world that caters to the whims of rich countries and rich people. This is ever more of a problem when wage work is still the normal way of making a living, and yet less and less labor is actually required in production.” – Peter Frase, “Sowing Scarcity”
“If it is to remain something meaningful, philosophy does not have to limit itself to describing things, it has to make things happen, it has to effectuate a change. That’s why the locus of philosophy, the place where it dwells, is not the books, nor the academic papers, but the body of the philosopher. Philosophy does not exist properly unless it is embodied in a human being; in a sense, philosophy is word become flesh.” – Costica Bradatan, “Philosophy as an Art of Living” (emphases in original)
“It is a dangerous thing to suddenly deprive a man of hope–he can turn violent. It is important to kill hope slowly, so that the loser has time to adjust unconsciously to the loss.” – Alasdair Gray, Lanark (emphasis in original)
“Neither goodness nor generosity nor courtesy can exist, any more than friendship can, if they are not sought of and for themselves, but are cultivated only for the sake of sensual pleasure or personal advantage.” – Marcus Tullius Cicero, De Officiis (trans. Miller)
“The American brand of anti-urban, anti-immigration, anti-college sentiment is a populist strain that runs throughout American history: it’s Jefferson versus Madison. Ruralism versus urbanism, self-sufficiency versus government planning, these are rhetorical tropes trotted out by politicians at every election. No secret police enforces either of them: they are the warp and woof of our national fabric. There is no telling what a third party committed to the rural rhetoric might do if it ever got into power, but at this point it’s just how we roll.” – Andrei Codrescu (interviewed by Josh Cook in Bookslut)
“We lose the subject of animals when we move out of childhood. In childhood animals are all around us, and then we throw them out. In childhood they’re everywhere, the stuff of our stories and our art and our songs, of our clothes and blankets, of toys and games. Then in adulthood they’re distant symbols or objects. They’re rudely ejected from our domain. They’re frivolous or infantile, suddenly. They’re what we eat or maybe pets. Sometimes they’re what we kill. But this makes no sense. This impoverishes our imaginations. When we turn away from animals as though they’re only childish things, we make our world colder and more narrow. We rob ourselves of beauty and understanding. We rob ourselves of the capacity for empathy.” – Lydia Millet (interviewed by Morten Hoi Jensen in Bookforum)
“When most people leave school they have to live by work which can’t be liked for its own sake and whose practical application is outside their grasp. Unless they learn to work obediently because they’re told to, and for no other reason, they’ll be unfit for human society.” – Alasdair Gray, Lanark
“A man once said in Auschwitz that indifference is the greatest sin of the 20th Century. Well, I think it is the greatest sin of the 21st Century as well. We need to shake off this indifference, the destructive tolerance of evil.” – Jim Caviezel, quoted in the production notes for The Stoning of Soraya M.
“Social media, as well as the pervasiveness of cameras and other surveillance apparatuses, have the potential to persecute anyone as though they are an undeserving celebrity due for a takedown. In a world where motion-sensitive cameras lie in wait to transmit images of your walking down the street in real time to online observers for judgment, where facial- recognition technology can durably attach all the insults to your name, where privacy is increasingly interpreted as secrecy and the mere procedures of exposing anyone are seen as blows against power, we are all subject to unexpected and unwanted scrutiny. Yet at the same time, in a social environment that’s increasingly congested by transparency and competing and unceasing claims for recognition, we must clamor for the attention we do want and find ingenious (if not exploitive) ways to get it. Not only are we all under surveillance but we are compelled to then justify why we’re being watched. This stems from social media’s seemingly objective measures of individual reputation and influence (Klout is merely the most egregious of these), which we ‘deserve’ by being active online — turning our thoughts, opinions, friends, and relations into useful marketing data. Social media provide the infrastructure for the economic mobilization of the personality, in which our efforts to ‘be ourselves’ must confirm themselves by being demonstratively productive.” – Rob Horning, “Living in Microfame”