In this world where too many are willing to see only the light that is visible, never the Light Invisible, we have a daily darkness that is night, and we encounter another darkness from time to time that is death, the deaths of those we love, but the third and most constant darkness is with us everyday, at all hours of every day, is the darkness of the mind, the pettiness and meanness and hatred, which we have invited into ourselves, and which we pay out with generous interest.

I remember an hypothesis argued upon by the young students, when I was at St. Omer's, and maintained with much learning and pleasantry on both sides, 'Whether supposing that the flavour of a big who obtained his death by whipping (per flagellationem extremem) superadded a pleasure upon the palate of a man more intense than any possible suffering we can conceive in the animal, is man justified in using that method of putting an animal to death?' I forget the decision.

For the vile human pigs in life; the sloppy, disheveled, uncaring dregs, the ungrateful, and especially for the vicious, negative emotional peasants — there will only continue to be the hard and painful lessons you so desperately need. The invisible hand will hold you in your wretched place until your last breath — unless you evolve. If you are cruel and ignorant the invisible fist will pound you into oblivion until you submit, humble yourself and soften your hard heart.

I've always loved strong women, which is lucky for me because once you're over about twenty-five there is no other kind. Women blow my mind. The stuff that routinely gets done to them would make most men curl up and die, but women turn to steel and keep on coming. Any man who claims he's not into strong women is fooling himself mindless; he's into strong women who know how to pout prettily and put on baby voices, and who will end up keeping his balls in her makeup bags.

A man has a very insecure tenure of a property which another can carry away with his eyes. A few months reduced me to the cruel necessity either of destroying my machine, or of giving it to the public. To destroy it, I could not think of; to give up that for which I had laboured so long, was cruel. I had no patent, nor the means of purchasing one. In preference to destroying, I gave it to the public.[On his inability to keep for himself a profitable income from his invention of the Spinning Mule.]

In all Thénardier's outpourings, the words and gestures, the fury blazing in his eyes, this explosion of an evil nature brazenly exposed, the mixture of bravado and abjectness, arrogance, pettiness, rage, absurdity; the hodgepodge of genuine distress, and lying sentiment, the shamelessness of a vicious man rejoicing in viciousness, the bare crudity of an ugly soul -- in this eruption of all suffering and hatred there was something which was hideous as evil itself and still as poignant as truth.

I'd believed mine was the greatest of all the arts, the noblest of all the lies, the creation of hope. I thought hope could overcome everything, but I was wrong. Hope cannot overcome truth. Hope and truth cannot co-exist. Truth destroys hope. The most savage cruelties man inflicts on man are committed in the pursuit of truth. My last lie had been the most honest, the most honorable of them all, for there is an art greater even than the creation of hope. The greatest art of all is the destruction of truth.

In my experience, when a woman's cruelty is combined with love and devotion, it is almost always without exception an act performed not out of treachery, but as a painful self-sacrifice for the good of her beloved, to obtain for him a future bounty where he would not know how to obtain it for himself, or have the courage, patience, or foresight to obtain it. Womankind always seems to be able to see a dozen steps into the future, far ahead of what men are able to see. And they have strength where we do not.

I hurt myself deeply, though at the time I had no idea how deeply. I should have learned many things from that experience, but when I look back on it, all I gained was one single, undeniable fact. That ultimately I am a person who can do evil. I never consciously tried to hurt anyone, yet good intentions notwithstanding, when necessity demanded, I could become completely self-centred, even cruel. I was the kind of person who could, using some plausible excuse, inflict on a person I cared for a wound that would never heal.

None of the characters in (the story) were distinguished ones -- not even the lion.He was an old lion, prepared from birth to lose his life rather than to leave it. But he had the dignity of all free creatures, and so he was allowed his moment. It was hardly a glorious moment.The two men who shot him were indifferent as men go, or perhaps they were less than that. At least they shot him without killing him, and then turned the unsconscionable eye of a camera upon his agony. It was a small, a stupid, but a callous crime.

But all this was beside the point. What scared Amy was the mere fact of what looked inescapably like recreational malevolence. The poem had been written by an adult, not some teen with an unfinished brain. Whoever wrote the line bootlicker, sycophant, toady intended damage, understood how Carla would feel, how anybody would feel, being called such names. The line was playful, offhand, the poem itself a smug, imperious cat stretch. The writer was having fun. Amy had been comfortable in the same room with someone whose idea of fun this was.

They saw me. Milton's smile curled off his face like unsticky tape. And I knew immediately, I was a boy band, a boondoggle, born fool. He was going to pull a Danny Zuko in Grease when Sandy says hello to him in front of the T-Birds, a Mrs. Robinson when she tells Elaine she didn't seduce Benjamin, a Daisy when she chooses Tom with the disposition of a sour kiwi over Gatsby, a self-made man, a man engorged with dreams, who didn't mind throwing a pile of shirts around a room if he wanted too.My heart landslided. My legs earthquaked.

When I speak of God, I mean that god who prevented man from putting forth his hand and taking also of the fruit of the tree of life that he might live forever; of that god who multiplied the agonies of woman, increased the weary toil of man, and in his anger drowned a world—of that god whose altars reeked with human blood, who butchered babes, violated maidens, enslaved men and filled the earth with cruelty and crime; of that god who made heaven for the few, hell for the many, and who will gloat forever and ever upon the writhings of the lost and damned.

That's not cruel. This is. You come here in the middle of the night, expecting me to be awake, and ask—no, demand—me to give you things that belong to me as much as they belong to you. Never mind what it does to me. Never mind that each time I see you, I wonder if I'll ever hold you in my arms again, or be able to touch you without you cringing away like I'm a monster. I think it's fair to ask if there's an 'us,' my dear, because I suspect you're trying to use me just now. Tell me that's not cruel, and I'll let you go.

. . . have not some religions, including the most influential forms of Christianity, taught that the heart of man is totally corrupt? How could the course of religion in its entire sweep not be marked by practices that are shameful in their cruelty and lustfulness, and by beliefs that are degraded and intellectually incredible? What else than what we can find could be expected, in the case of people having little knowledge and no secure method of knowing; with primitive institutions, and with so little control of natural forces that they lived in a constant state of fear?