In proportion as the antagonism between the classes vanishes, the hostility of one nation to another will come to an end.
Supreme judgment… is absolute and universal love that embraces everything and turns every antagonism into complementarity.
The real enemy can always be met and conquered, or won over. Real antagonism is based on love, a love which has not recognized itself.
The love of power and the love of liberty are in eternal antagonism.
By adopting the control strategy, the nation's environmental program has created a built-in antagonism between environmental quality and economic growth.
Since every effort in our educational life seems to be directed toward making of the child a being foreign to itself, it must of necessity produce individuals foreign to one another, and in everlasting antagonism with each other.
In proportion as the exploitation of one individual by another is put an end to, the exploitation of one nation by another will also be put an end to. In proportion as the antagonism between classes within the nation vanishes, the hostility of one nation to another will come to an end.
The idea inherent in all idealistic metaphysics–that the world is in some sense a product of the mind–is thus turned into its opposite: the mind is a product of the world, of the processes of nature. Hence, according to popular Darwinism, nature does not need philosophy to speak for her: nature, a powerful and venerable deity, is ruler rather than ruled. Darwinism ultimately comes to the aid of rebellious nature in undermining any doctrine, theological or philosophical, that regards nature itself as expressing a truth that reason must try to recognize. The equating of reason with nature, by which reason is debased and raw nature exalted, is a typical fallacy of the era of rationalization. Instrumentalized subjective reason either eulogizes nature as pure vitality or disparages it as brute force, instead of treating it as a text to be interpreted by philosophy that, if rightly read, will unfold a tale of infinite suffering. Without committing the fallacy of equating nature and reason, mankind must try to reconcile the two.
In traditional theology and metaphysics, the natural was largely conceived as the evil, and the spiritual or supernatural as the good. In popular Darwinism, the good is the well-adapted, and the value of that to which the organism adapts itself is unquestioned or is measured only in terms of further adaptation. However, being well adapted to one’s surroundings is tantamount to being capable of coping successfully with them, of mastering the forces that beset one. Thus the theoretical denial of the spirit’s antagonism to nature–even as implied in the doctrine of interrelation between the various forms of organic life, including man–frequently amounts in practice to subscribing to the principle of man’s continuous and thoroughgoing domination of nature. Regarding reason as a natural organ does not divest it of the trend to domination or invest it with greater potentialities for reconciliation. On the contrary, the abdication of the spirit in popular Darwinism entails the rejection of any elements of the mind that transcend the function of adaptation and consequently are not instruments of self-preservation. Reason disavows its own primacy and professes to be a mere servant of natural selection. On the surface, this new empirical reason seems more humble toward nature than the reason of the metaphysical tradition. Actually, however, it is arrogant, practical mind riding roughshod over the ‘useless spiritual,’ and dismissing any view of nature in which the latter is taken to be more than a stimulus to human activity. The effects of this view are not confined to modern philosophy.
We yearned for a revolution of imagination and compassion that would oppose the very aggressiveness and antagonism that characterized the actions of both Nixon and the Weathermen. We were convinced nonviolence was more revolutionary than violence.
The people of the two nations [French and English] must be brought into mutual dependence by the supply of each other's wants. There is no other way of counteracting the antagonism of language and race. It is God's own method of producing an entente cordiale, and no other plan is worth a farthing.
The poet does not fear death, not because he believes in the fantasy of heroes, but because death constantly visits his thoughts and is thus an image of a serene dialogue.
There is but one step from the Academy to the Fad.
There are moderates in Israel. There are moderates in Iran, there are moderates in the Republican Party, moderates in the Democratic Party. What we need to do is we need link all of these moderates together and to figure out a way by which this particular coalition can speak to important issues to marginalize the voice of the extremists.