To call woman the weaker sex is a libel; it is man's injustice to woman. If by strength is meant brute strength, then, indeed, is woman less brute than man. If by strength is meant moral power, then woman is immeasurably man's superior. Has she not greater intuition, is she not more self-sacrificing, has she not greater powers of endurance, has she not greater courage? Without her, man could not be. If nonviolence is the law of our being, the future is with woman. Who can make a more effective appeal to the heart than woman?
Let the first act of every morning be to make the following resolve for the I shall not fear anyone on Earth.
I shall fear only God.
I shall not bear ill will toward anyone.
I shall not submit to injustice from anyone.
I shall conquer untruth by truth. And in resisting untruth, I shall put up with all suffering.
A man who stepped quarter of a million miles in space to the moon was unable to step length, a few meters of assisted his colleagues are dying of hunger in India and other Ashakhm injustice in Jerusalem, Vietnam ..
and America meets Russia to brighten up the moon and fail to meet them in the Security Council. and escape from that soul and to Atbha space universe where the laws of God to rely on accurate it is safe and easy .. A thousand times easier than observing i'tikaaf rights on the same repairs and He should work out .. but at the same time escape from man's first message on the ground... To know himself and He should work out. Thought and religion and science together make man himself... The physical science alone, without faith and without creating not only made from the same arrogant and distorted deformity giant moving between planets and invent a terrible terrible weapons of mass murder by destroying the All, and then destroys himself without knowing it.
The economic dependence of women is perhaps the greatest injustice that has been done to us, and has worked the greatest injury to the race.
I regard it as a duty which I owed, not just to my people, but also to my profession, to the practice of law, and to the justice for all mankind, to cry out against this discrimination which is essentially unjust and opposed to the whole basis of the attitude towards justice which is part of the tradition of legal training in this country. I believed that in taking up a stand against this injustice I was upholding the dignity of what should be an honorable profession.
While both humanization and dehumanization are real alternatives [today], only the first is man’s vocation. This vocation is constantly negated, yet it is affirmed by that very negation. It is thwarted by injustice, exploitation, oppression and the violence of the oppressors; it is affirmed by the yearning of the oppressed for freedom and justice, and by their struggle to recover their lost humanity... This, then, is the great humanistic and historical task of the oppressed: to liberate themselves and their oppressors as well. The oppressors, who oppress, exploit, and rape by virtue of their power, cannot find in this power the strength to liberate either the oppressed or themselves. Only power that springs from the weakness of the oppressed will be sufficiently strong to free both. Any attempt to “soften” the power of the oppressor in deference to the weakness of the oppressed almost always manifests itself in the form of false generosity; indeed, the attempt never goes beyond this. In order to have the continued opportunity to express their “generosity,” the oppressors must perpetuate injustice as well. An unjust social order is the permanent fount of this “generosity,” which is nourished by death, despair, and poverty. This is why the dispensers of false generosity become desperate at the slightest threat to its source.
Before man can be free, and equal, and truly wise, he must cast aside the chains of habit and superstition; he must strip sensuality of its pomp, and selfishness of its excuses, and contemplate actions and objects as they really are. He will discover the wisdom of universal love; he will feel the meanness and the injustice of sacrificing the reason and the liberty of his fellow-men to the indulgence of his physical appetites, and becoming a party to their degradation by the consummation of his own.
In proportion as mankind becomes wise — yes, in exact proportion to that wisdom — should be the extinction of the unequal system under which they now subsist. Government is, in fact, the mere badge of their depravity. They are so little aware of the inestimable benefits of mutual love as to indulge, without thought, and almost without motive, in the worst excesses of selfishness and malice. Hence, without graduating human society into a scale of empire and subjection, its very existence has become impossible. It is necessary that universal benevolence should supersede the regulations of precedent and prescription, before these regulations can safely be abolished. Meanwhile, their very subsistence depends on the system of injustice and violence, which they have been devised to palliate.
A truly free society must not include a "peace" which oppresses us. We must learn on our own terms what peace and freedom mean together. There can be no peace if there is social injustice and suppression of human rights, because external and internal peace are inseparable. Peace.is not just the absence of mass destruction, but a positive internal and external condition in which people are free so that they can grow to their full potential.
Peter wanted a fellowship with Christ without consequence--official reprisal, ostracism, torture, execution. We want citizenship in the empire and its attendant goodies--a 'deterrent' nuclear blanket and the 'right' to consume seven times our share of the world's output, without consequences--war, ecological devastation, death in the Third and Fourth Worlds. We Christians forget (if we ever learned) that attempts to redress real or imagined injustice by violent means are merely another exercise in denial--denial of God and her nonviolence towards us, denial of love of neighbor, denial of laws essential to our being. 'I do not know the man' takes many forms, suffers many translations. But all end the same--a denial of our humanity, our daughtership or sonship in God.
Justice is establishing the parts of the soul so that they dominate and are dominated by each other according to nature, injustice so that they rule and are ruled contrary to nature.
Mankind censure injustice fearing that they may be the victims of it, and not because they shrink from committing it.
They say that to do injustice is, by nature, good; to suffer injustice, evil, but that the evil is greater than the good. And so when men have both done and suffered injustice and have had experience of both, not being able to avoid the one and obtain the other, they think that they had better agree among themselves to have neither; hence there arise laws and mutual covenants, and that which is ordained by law is termed by them lawful and just. This they affirm to be the origin and nature of justice, it is a mean or compromise, between the best of all, which is to do injustice and not be punished, and the worst of all, which is to suffer injustice without the power of retaliation, and justice, being at a middle point between the two, is tolerated not as a good, but as the lesser evil, and honored by reason of the inability of me to do injustice. For no man who is worthy to be called a man would ever submit to such an agreement if he were able to resist; he would be mad if he did.
That the State must be separated from the Church is a thesis absolutely false, a most pernicious error. Based, as it is, on the principle that the State must not recognize any religious cult, it is in the first place guilty of a great injustice to God; for the Creator of man is also the Founder of human societies, and preserves their existence as He preserves our own. We owe Him, therefore, not only a private cult, but a public and social worship to honor Him. Besides, this thesis is an obvious negation of the supernatural order. It limits the action of the State to the pursuit of public prosperity during this life only, which is but the proximate object of political societies; and it occupies itself in no fashion (on the plea that this is foreign to it) with their ultimate object which is man's eternal happiness after this short life shall have run its course. But as the present order of things is temporary and subordinated to the conquest of man's supreme and absolute welfare, it follows that the civil power must not only place no obstacle in the way of this conquest, but must aid us in effecting it.
As a public interest lawyer, your fund of injustice will never be empty.
Man's capacity for justice makes democracy possible, but man's inclination to injustice makes democracy necessary.
The stupidity of the average man will permit the oligarch, whether economic or political, to hide his real purposes from the scrutiny of his fellows and to withdraw his activities from effective control. Since it is impossible to count on enough moral goodwill among those who possess irresponsible power to sacrifice it for the good of the whole, it must be destroyed by coercive methods and these will always run the peril of introducing new forms of injustice in place of those abolished.
There is no social evil, no form of injustice whether of the feudal or the capitalist order which has not been sanctified in some way or other by religious sentiment and thereby rendered more impervious to change.
People who fear disorder more than injustice will only produce more of both.
There are many fathers, but only one mother.