And killing time is perhaps the essence of comedy, just as the essence of tragedy is killing eternity.
Killing time is perhaps the essence of comedy, just as the essence of tragedy is killing eternity.
Certainly, if a candle is capable of dying... Now, imagine," he went on, "that there is somebody who knows about us what we know about the moth. Somebody who knows how, with what, and why this space that we call the sky and assume to be boundless, is bounded-- somebody who cannot approach us to let us know that he exists except in one way-- by killing us. Somebody, on whose garments we are nourished, somebody who carries our death in his hand like a tongue, as a means of communicating with us. By killing us, this anonymous being informs us about himself. And we, through our deaths, which may be no more than a warning to some wayfarer sitting alongside the assassin, we, I say, can at the last moment perceive, as through an opened door, new fields and other boundaries. This sixth and highest degree of deathly fear (where there is no memory) is what holds and links us anonymous participants in the game. The hierarchy of death is, in fact, the only thing that makes possible a system of contacts between the various levels of reality in an otherwise vast space where deaths endlessly repeat themselves like echoes within echoes.
The proper role of government is exactly what John Stuart Mill said in the middle of the 19th century in On Liberty. The proper role of government is to prevent other people from harming an individual. Government, he said, never has any right to interfere with an individual for that individual's own good. The case for prohibiting drugs is exactly as strong and as weak as the case for prohibiting people from overeating. We all know that overeating causes more deaths than drugs do. If it's in principle OK for the government to say you must not consume drugs because they'll do you harm, why isn't it all right to say you must not eat too much because you'll do harm? Why isn't it all right to say you must not try to go in for skydiving because you're likely to die? Why isn't it all right to say, "Oh, skiing, that's no good, that's a very dangerous sport, you'll hurt yourself"? Where do you draw the line? It does harm a great many other people, but primarily because it's prohibited. There are an enormous number of innocent victims now. You've got the people whose purses are stolen, who are bashed over the head by people trying to get enough money for their next fix. You've got the people killed in the random drug wars. You've got the corruption of the legal establishment. You've got the innocent victims who are taxpayers who have to pay for more and more prisons, and more and more prisoners, and more and more police. You've got the rest of us who don't get decent law enforcement because all the law enforcement officials are busy trying to do the impossible. And, last, but not least, you've got the people of Colombia and Peru and so on. What business do we have destroying and leading to the killing of thousands of people in Colombia because we cannot enforce our own laws? If we could enforce our laws against drugs, there would be no market for these drugs.
Man lives freely only by his readiness to die, if need be, at the hands of his brother, never by killing him.
Destruction is not the law of humans. Man lives freely only by his readiness to die, if need be, at the hands of his brother, never by killing him. Every murder or other injury, no matter for what cause, committed or inflicted on another is a crime against humanity.
I would, therefore, say that for no reason whatsoever, except in self-defence, should one think of killing any animal.
The second item in the liberal creed, after self-righteousness, is unaccountability. Liberals have invented whole college majors--psychology, sociology, women's studies--to prove that nothing is anybody's fault. No one is fond of taking responsibility for his actions, but consider how much you'd have to hate free will to come up with a political platform that advocates killing unborn babies but not convicted murderers. A callous pragmatist might favor abortion and capital punishment. A devout Christian would sanction neither. But it takes years of therapy to arrive at the liberal view.
The good fight is the one we run on behalf of our dreams. If they flare up with a vengeance in our youth, we do have a lot of courage, but we have not yet learned to fight. If we have learned to deal with many troubles, has left us the courage to fight. Therefore, we turn against ourselves and our worst enemies. We say that our childish dreams, were too difficult to realize or just so touched that we had from the realities of life do not know. We kill our dreams because we are afraid to take the good fight… The first symptom that we are killing our dreams is that we never have time. The most busy people I've met in my life were at the same time those who had always time for everything. Those who did nothing were always tired, did not realize how little they made, and complained constantly about the fact that the day was too short. In truth, they were afraid to fight the good fight. The second symptom that our dreams are dead, our certainties. Because we see life not as a big adventure, which it is to live, we believe in the end, that we are the few things we have asked of life, wise, just and behave properly…. The third symptom of the death of our dreams is finally peace. Life becomes one Sunday afternoon, nothing great demands of us want no more of us than we are willing to give. We then keep for ready to believe that we have overcome our childish fantasies and gain the fulfillment of personal and professional level. We are surprised when someone says, in our age, that he still expected life of this or that. But in truth, deep inside our hearts, we know that we have given it up in reality only to fight for our dreams to live the good fight.
It is not possible to remake this country, to democratize it, humanize it, make it serious, as long as we have teenagers killing people for play and offending life, destroying the dream, and making love unviable. If education alone cannot transform society, without it society cannot change either.
As a matter of strict logic, perhaps, there is no contradiction in taking an interest in animals on both compassionate and gastronomic grounds. If a person is opposed to the infliction of suffering on animals, but not to the painless killing of animals, he could consistently eat animals that had lived free of all suffering and been instantly, painlessly slaughtered. Yet practically and psychologically it is impossible to be consistent in one's concern for nonhuman animals while continuing to dine on them. If we are prepared to take the life of another being merely in order to satisfy our taste for a particular type of food, then that being is no more than a means to our end. In time we will come to regard pigs, cattle, and chickens as things for us to use, no matter how strong our compassion may be; and when we find that to continue to obtain supplies of the bodies of these animals at a price we are able to pay it is necessary to change their living conditions a little, we will be unlikely to regard these changes too critically. The factory farm is nothing more than the application of technology to the idea that animals are means to our ends. Our eating habits are dear to us and not easily altered. We have a strong interest in convincing ourselves that our concern for other animals does not require us to stop eating them. No one in the habit of eating an animal can be completely without bias in judging whether the conditions in which that animal is reared caused suffering.
Legally, the doctor should not [kill the infant], and in this respect the law reflects the sanctity of life view. Yet people who would say this about the infant do not object to the killing of nonhuman animals. How can they justify their different judgments? Adult chimpanzees, dogs, pigs, and members of many other species far surpass the brain-damaged infant in their ability to relate to others, act independently, be self-aware, and any other capacity that could reasonably be said to give value to life. The only thing that distinguishes the infant from the animal, in the eyes of those who claim it has a "right to life," is that it is, biologically, a member of the species Homo sapiens...But to use this difference as the basis for granting a right to life to the infant and not to the other animals is, of course, pure speciesism. It is exactly the kind of arbitrary difference that the most crude and overt kind of racist uses in attempting to justify racial discrimination.
Yet in killing the hero and murdering the Word of Life, the Powers necessarily reveal their own corrupt nature and through that revelation, we - as the faithful in these United States - are liberated from America’s idolatry
Sanctions deriving from it could take the form of parents being obligated to internalize information on the consequences of corporal punishment, in much the same way as drivers of motor vehicles are required by state law to be familiar with the highway code. In the case of our children, the point at issue is not only the welfare of individual families-- the vital interests of society as a whole are at stake. Physical cruelty and emotional humiliation not only leave their marks on children, they also inflict a disastrous imprint of the future of our society. Information on the effects of the well-meant smack should therefore be part and parcel of courses for expectant mothers and of counseling for parents. Hitler, Stalin, Mao and other dictators were exposed to severe physical mistreatment in childhood and refused to face up to the fact later. Instead of seeing and feeling what had happened to them, they avenged themselves vicariously by killing millions of people. And millions of others helped them to do so. If the legislation we are advocating had existed the time, those millions would simply have refused to perpetrate acts of cruelty at the command of crazed political leaders.
He who joyfully marches to music in rank and file has already earned my contempt. He has been given a large brain by mistake, since for him the spinal cord would fully suffice. This disgrace to civilization should be done away with at once. Heroism at command, senseless brutality, and all the loathsome nonsense that goes by the name of patriotism, how violently I hate all this, how despicable and ignoble war is; I would rather be torn to shreds than be part of so base an action! It is my conviction that killing under the cloak of war is nothing but an act of murder.
It is my conviction that killing under the cloak of war is nothing but an act of murder.
Once killing starts, it is difficult to draw the line.
Thus we see that the all important thing is not killing or giving life, drinking or not drinking, living in the town or the country, being unlucky or lucky, winning or losing. It is how we win, how we lose, how we live or die, finally, how we choose.
Before the advent of the 20th century and its technology, minds bent on destruction could not have come up with the Nazi agenda, even in their wildest dreams. Past administrators simply didn't have the means. They lacked today's communication network, and had no access to automatic weapons or highly toxic poisonous gases. Tomorrow's bureaucrat would not have this problem; he is better equipped than the German Nazis. Killing is no longer as difficult as it once was.
Until we have the courage to recognize cruelty for what it is -- whether its victim is human or animal -- we cannot expect things to be much better in this world. We cannot have peace among men whose hearts delight in killing any living creature. By every act that glorifies or even tolerates such moronic