Whoever is born in New York is ill-equipped to deal with any other city: all other cities seem, at best, a mistake, and, at worst, a fraud. No other city is so spitefully incoherent. Whereas other cities flaunt there history - their presumed glory - in vividly placed monuments, squares, parks, plaques, and boulevards, such history as New York has been unable entirely to obliterate is to be found, mainly, in the backwaters of Wall Street, in the goat tracks of Old and West Broadway, in and around Washington Square, and, for the relentless searcher, in grimly inaccessible regions of The Bronx.

Let me explain how such a thing might occasionally happen,' Goebbels said. 'All during the twelve years of the Weimar Republic our people were virtually in jail. Now our party is in charge and they are free again. When a man has been in jail for twelve years and he is suddenly freed, in his joy he may do something irrational, perhaps even brutal. Is that not a possibility in your country also?'Ebbutt, his voice even, noted a fundamental difference in how England might approach such a scenario. 'If it should happen,' he said, 'we would throw the man right back in jail.

Provided the gods of Rome are given their due, it doesn't really matter to them whether their worshippers believe in them or not. Having taken part in the official rituals, a citizen is free to worship whatever other deities he pleases. Rom'es gods are there to be obeyed and respected, not loved, and they no more mind sacrifices to other deities than the taxman minds people paying other dues elsewhere. Dealing with the gods is an exchange of duties and mutual respect. Confessing a deep love for a particular god is superstitio and the person concerned is probably emotionally concerned.

Nationalism as a thesis confuses (almost always deliberately) certain legitimate desires with illegitimate ones. People like to run their own affairs, and most people value the culture they were raised in, are proud of its achievements and wish it well; a significant degree of their sense of personal and group identity derives from it. All this is unexceptionable. But nationalists try to persuade their fellows that the existence of other groups and cultures somehow represents a challenge, and sometimes a threat, to what the natives of the home culture value. (From: Toward the Light of Liberty)

There should be a public outcry about what happened to me and other women in the name of our government! But history has shown “the customs of society and laws of the State allowed it to crush my aspirations and barred me from the the pursuit of almost every object worthy of an intelligent, rational mind.”45 What law has the right to entrust the interest of myself and my children into the hands of such an evil bunch of men? I did not occupy my rightful place in 1976.45. (paraphrased from Gurko, Miriram, The Ladies of Seneca Falls; the Birth of the Women's Rights Movement, 1974.

A curiosity: my name, Rem, will someday come to mean a line of text in a language spoken only by machines. Specifically, it will mean a line that the machines can safely ignore--one that's only there as a mnemonic, a placeholder, for the people who give the machines their orders. A REM line might say something like "this bit is a self-contained sub loop" or "Steve Perlman in Marketing is a shit." The program as a whole rolls on past and around the REM lines, ignores them completely as it takes its shape, moves through its pre-ordained sequences, unfolds its wonders. My mother named me well.

Before the man lost his sight, he read this story in a magazine: a group of explorers came upon a community of parrots speaking the language of a society that had been wiped out in a recent catastrophe. Astonished by their discovery, they put the parrots in cages and sent them home so that linguists could record what remained of the lost language. But the parrots, already traumatized by the devastation they had recently witnessed, died on the way.The man feels a great fraternity with those birds. He feels he carries, like them, a shredded inheritance, and he is too concussed to pass anything on.

The past is a distant, receding coastline, and we are all in the same boat. Along the stern rail there is a line of telescopes; each brings the shore into focus at a given distance. If the boat is becalmed, one of the telescopes will be in continual use; it will seem to tell the whole, the unchanging truth. But this is an illusion; and as the boat sets off again, we return to our normal activity: scurrying from one telescope to another, seeing the sharpness fade in one, waiting for the blur to clear in another. And when the blur does clear, we imagine that we have made it do so all by ourselves.

Margaret...you must know that you could never change your own life. You are a girl: girls have no choice. You could never even choose your own husband: you are of the royal family. A husband would always have been chosen for you. It is forbidden for one of royal blood to marry their own choice. You know this too. And finally, you are of the House of Lancaster. You cannot choose your allegiance. You have to serve your house, your family, and your husband. I have allowed you to dream, and I have allowed you to read, but the time has come to put aside silly stories and silly dreams and do your duty.

Hukum Islam tidak mempunyai dasar ke-Islam-an (apalagi dasar Qur'an). Hukum Islam adalah hukum Rumawi-Barat, Bizantium, Parsi dan lain-lain yang dipadu, tetapi tidak pernah secara sempurna dengan suatu sistim persyaratan-persyaratan moral yang di "wahyu" kan. Ia merupakan pembauran (integrasi) yang oleh ahli-ahli hukum Islam disajikan sebagai suatu kesimpulan yang bertolak dari sesuatu yang telah ditetapkan di dalam wahyu; sebab undang-undang Islam didikte oleh agama dan memang mesti begitu. Hal ini menimbulkan rasa tidak nyaman, ketegangan terus menerus - Schacht (Jacques Duchnese Guillemin)

It is less appealing, but morally more urgent, to understand the actions of the perpetrators. The moral danger, after all, is never that one might become a victim but that one might be a perpetrator or a bystander. It is tempting to say that a Nazi murderer is beyond the pale of understanding. ...Yet to deny a human being his human character is to render ethics impossible.To yield to this temptation, to find other people inhuman, is to take a step toward, not away from, the Nazi position. To find other people incomprehensible is to abandon the search for understanding, and thus to abandon history.

Whoever will take the trouble of reading the book ascribed to Isaiah, will find it one of the most wild and disorderly compositions ever put together; it has neither beginning, middle, nor end; and, except a short historical part, and a few sketches of history in the first two or three chapters, is one continued incoherent, bombastical rant, full of extravagant metaphor, without application, and destitute of meaning; a school-boy would scarcely have been excusable for writing such stuff; it is (at least in translation) that kind of composition and false taste that is properly called prose run mad.

In other words, Hitler's soul life was not mature enough at that moment to maintain an awareness of himself and his surroundings when this alien entity entered him. During the following six months during a series of irregular meetings and discussions with Hitler, Walter Stein was to witness a maturing soul development in this enigmatic character through which he became more and more a conscious and responsive tool of the world-shattering purposes of the demonic Spirit which overshadowed him. 'I move like a sleep-walker where Providence dictates,' said Adolf Hitler at a press interview.

Thousands, if not millions, of people had exchanged life for the negation of life simply so that someone like me could have the pleasure of riding in a taxi. And now thousands more were throwing away their lives in order to try and eliminate global suffering, and they didn't see the senselessness of that, though it screamed out from every page of history and from every street-corner; in the scream you could hear the universal lack of order and lack of satisfaction and all the other shortcomings which were in fact the very essence of life - remove them, do away with them, and what would be left?

Despite widespread attemps to equate human captives with domestic animals and even to market them and price them the same way <...> slaves were fortunately never held long enough in a distinctive group to undergo genetic neoteny <...>. Yet a kind of neoteny was clearly the goal of many slaveholders, even if they lacked a scientific understanding of how domestication changed the nature and behavior of animals. Aristotle's ideal of the "natural slave" was very close to what a human being would be like if subjected to a genetic change similar to that of domesticated plants and animals.