Trahit ipse furoris / Impetus, et visum est lenti qu?sisse nocentem=--The very violence of their rage drags them on, and to inquire who is guilty were a waste of time.
Non-violence leads to the highest ethics, which is the goal of all evolution. Until we stop harming all other living beings, we are still savages.
We sleep safe in our beds because rough men stand ready in the night to visit violence on those who would do us harm.
I believe that order is better than chaos, creation better than destruction. I prefer gentleness to violence, forgiveness to vendetta. I believe that in spite of the recent triumphs of science, men haven't changed much in the last two thousand years; and in consequence we must still try to learn from history. History is ourselves.
It seems to me that any sensible person must see that violence does not change the world and if it does, then only temporarily.
Rivers, with their ruinous inundations, seem to me the most potent of all causes of terrestrial losses, and not fire, as some have maintained; because the violence of fire is exhausted where there is nothing forthcoming to feed it. The flowing of water, which is maintained by sloping valleys, ends and dies at the lowest depth of the valley; but fire is caused by fuel and the movement of water by incline. The fuel of fire is disunited, and its damage is disunited and isolated, and fire dies where there is no fuel. The incline of valleys is united, and damage caused by water is collective, along with the ruinous course of the river, until with its valley it winds into the sea, the universal base and sole haven of the wandering waters of rivers. But what voice or words shall I find to express the disastrous ravages, the incredible upheavals, the insatiable rapacity, caused by the headstrong rivers? What can I say? Certainly I do not feel myself equal to such a demonstration, yet by experience I will try to relate the process of ruin of the rivers which destroy their banks and against which no mortal bastion can prevail.
Why remain sad and idle? Why exhaust thyself in the anguish of melancholy? Have courage, do violence to thyself; meditate on the passion of Jesus Christ, and thou shalt overcome thy sorrow.--BL. HENRY SUSO.
The idea of "crime" in existing criminology is artificial, for what is called crime is really an infringement of "existing laws", whereas "laws" are very often a manifestation of barbarism and violence. Such are the prohibiting laws of different kinds which abound in modern life. The number of these laws is constantly growing in all countries and, owing to this, what is called crime is very often not a crime at all, for it contains no element of violence or harm. On the other hand, unquestionable crimes escape the field of vision of criminology, either because they have not recognized the form of crime or because they surpass a certain scale. In existing criminology there are concepts: a criminal man, a criminal profession, a criminal society, a criminal sect, and a criminal tribe, but there is no concept of a criminal state, or a criminal government, or criminal legislation. Consequently what is often regarded as "political" activity is in fact a criminal activity.
Writers of novels and romances in general bring a double loss on their readers--they rob them both of their time and money; representing men, manners, and things, that never have been, nor are likely to be; either confounding or perverting history and truth, inflating the mind, or committing violence upon the understanding.
For we must not mistake ourselves, we have as much that is automatic in us as intellectual, and hence it comes that the instrument by which persuasion is brought about is not demonstration alone. How few things are demonstrated! Proofs can only convince the mind; custom makes our strongest proofs and those which we hold most firmly, it sways the automaton, which draws the unconscious intellect after it. Who has demonstrated that there will be a to-morrow, or that we shall die; yet what is more universally believed? It is then custom that convinces us of it, custom that makes so many men Christians, custom that makes them Turks, heathen, artisans, soldiers, etc. Lastly, we must resort to custom when once the mind has seen where truth is, in order to slake our thirst, and steep ourselves in that belief, which escapes us at every hour, for to have proofs always at hand were too onerous. We must acquire a more easy belief, that of custom, which without violence, without art, without argument, causes our assent and inclines all our powers to this belief, so that our soul naturally falls into it. It is not enough to believe only by force of conviction if the automaton is inclined to believe the contrary. Both parts of us then must be obliged to believe, the intellect by arguments which it is enough to have admitted once in our lives, the automaton by custom, and by not allowing it to incline in the contrary direction. _Inclina cor meum, Deus._
The golden beams of truth and the silken cords of love, twisted together, will draw men on with a sweet violence, whether they will or not.--_Cudworth._
As soon as men live entirely in accord with the law of love natural to their hearts and now revealed to them, which excludes all resistance by violence, and therefore hold aloof from all participation in violence — as soon as this happens, not only will hundreds be unable to enslave millions, but not even millions will be able to enslave a single individual.
One world, one mankind cannot exist in the face of six, four or even two scales of values: We shall be torn apart by this disparity of rhythm, this disparity of vibrations.… Our 20th Century has proved to be more cruel than preceding centuries, and the first fifty years have not erased all its horrors; our world is rent asunder by those same old cave-age emotions of greed, envy, lack of control, mutual hostility which have picked up in passing respectable pseudonyms like class struggle, radical conflict, struggle of the masses, trade-union disputes. The primeval refusal to accept a compromise has been turned into a theoretical principle and is considered the virtue of orthodoxy. It demands millions of sacrifices in ceaseless civil wars, it drums into our souls that there is no such thing as unchanging, universal concepts of goodness and justice, that they are all fluctuating and inconstant.… Violence, less and less embarrassed by the limits imposed by centuries of lawfulness, is brazenly and victoriously striding across the whole world, unconcerned that its infertility has been demonstrated and proved many times in history. What is more, it is not simply crude power that triumphs abroad, but its exultant justification. The world is being inundated by the brazen conviction that power can do anything, justice nothing.… The young, at an age when they have not yet any experience other than sexual, when they do not yet have years of personal suffering and personal understanding behind them, are jubilantly repeating our depraved Russian blunders of the 19th Century, under the impression that they are discovering something new. They acclaim the latest wretched degradation on the part of the Chinese Red Guards as a joyous example. In shallow lack of understanding of the age-old essence of mankind, in the naive confidence of inexperienced hearts they cry: Let us drive away those cruel, greedy oppressors, governments, and the new ones (we), having just laid aside grenades and rifles, will be just and understanding. Far from it.… But of those who have lived more and understand, those who could oppose these young—many do not dare oppose, they even suck up, anything not to appear conservative. Another Russian phenomenon of the 19th Century which Dostoyevsky called slavery to progressive quirks.… The timid civilized world has found nothing with which to oppose the onslaught of a sudden revival of barefaced barbarity, other than concessions and smiles.… The price of cowardice will only be evil. We shall reap courage and victory only when we dare to make sacrifices. [ The Wall Street Journal , September 6, 1972, p. 14.]
La violence est juste ou la douceur est vaine=--Force is legitimate where gentleness avails not.
We do not have to think that human nature is perfect for us to still believe that the human condition can be perfected. We do not have to live in an idealized world to still reach for those ideals that will make it a better place. The non-violence practiced by men like Gandhi and King may not have been practical or possible in every circumstance, but the love that they preached — their fundamental faith in human progress — that must always be the North Star that guides us on our journey. For if we lose that faith — if we dismiss it as silly or naïve; if we divorce it from the decisions that we make on issues of war and peace — then we lose what's best about humanity. We lose our sense of possibility. We lose our moral compass.
The freest government, if it could exist, would not be long acceptable, if the tendency of the laws were to create a rapid accumulation of property in a few hands, and to render the great mass of the population dependent and penniless. In such a case, the popular power must break in upon the rights of property, or else the influence of property must limit and control the exercise of popular power.…In the nature of things, those who have not property, and seeing their neighbours possess much more than they think them to need, cannot be favorable to laws made for the protection of property. When this class becomes numerous, it grows clamorous. It looks on property as its prey and plunder, and is naturally ready, at all times, for violence and revolution. It would seem, then, to be the part of political wisdom to found government on property; and to establish such distribution of property, by the laws which regulate its transmission and alienation, as to interest the great majority of society in the protection of the government. This is, I imagine, the true theory and the actual practice of our republican institutions. [Address to the Massachusetts Convention, 1820. Journal of Debates and Proceedings in the Convention of Delegates Chosen to Revise the Constitution of Massachusetts . Boston, 1853, pp. 304-317.]
Otherwise we should see violence on one side and justice on the other. The end of the twelfth _Provincial_.
The house of every one is to him as his castle and fortress, as well for his defence against injury and violence as for his repose.
People give the name of zeal to their propensity to mischief and violence, though it is not the cause, but their interest, that inflames them.--_Montaigne._
All great amusements are dangerous to the Christian life, but among all those which the world has invented none is so much to be feared as the theatre. It is so natural and so delicate a representation of the passions that it moves them, and makes them spring up in our heart, above all that of love, principally when it is represented as very chaste and very honourable. For the more innocent it seems to innocent souls, the more are they capable of being touched by it; its violence pleases our self-love, which at once forms the desire of causing the same effects which we see so well represented, and at the same time we make for ourselves a conscience founded on the honour of the feelings which we see there. And this extinguishes the fear of pure souls which imagine there is no harm to purity in loving with a love which seems to them so moderate.
We are inconsistent, said Mother Teresa, to care about violence, and to care about hungry children in places like India and Africa, and yet not care about the millions who are killed by the deliberate choice of their own mothers.
I object to violence because when it appears to do good, the good is only temporary; the evil it does is permanent.
The violence of love vanishes soon after marriage. If the love of bride and bridegroom were to endure, the Resurrection Day would be at hand.
Perseverance is more prevailing than violence; and many things which cannot be overcome when they are together, yield themselves up when taken little by little.
Violenta nemo imperia continuit diu; / Moderata durant=--No one ever held power long by violence; it lasts only when wielded with moderation.
Property is the fruit of labor. Property is desirable, is a positive good in the world. That some should be rich shows that others may become rich and hence is just encouragement to industry and enterprise. Let not him who is houseless pull down the house of another, but let him work diligently to build one for himself, thus by example assuring that his own shall be safe from violence. [Quoted in Freedom Daily , March 1990.]
The shift is not toward complacency: we enjoy the peace we find today because people in past generations were appalled by the violence in their time and worked to reduce it, and so we should work to reduce the violence that remains in our time.
The march of intellect is proceeding at quick time; and if its progress be not accompanied by a corresponding improvement in morals and religion, the faster it proceeds, with the more violence will you be hurried down the road to ruin.
I'm concerned about justice. I'm concerned about brotherhood. I'm concerned about truth. And when one is concerned about these, he can never advocate violence. For through violence you may murder a murderer but you can't murder murder. Through violence you may murder a liar but you can't establish truth. Through violence you may murder a hater, but you can't murder hate. Darkness cannot put out darkness. Only light can do that.
A state of violence cannot be perpetual, or disaster and ruin would be universal.
Many things there are / That we may hope to win with violence; / While others only can become our own / Through moderation and wise self-restraint. / Such is virtue; such is love.
Male cuncta ministrat / Impetus=--Violence (of passion) conducts everything badly.
The liberties of our Country, the freedom of our civil constitution are worth defending at all hazards: And it is our duty to defend them against all attacks. We have receiv'd them as a fair Inheritance from our worthy Ancestors: They purchas'd them for us with toil and danger and expence of treasure and blood; and transmitted them to us with care and diligence. It will bring an everlasting mark of infamy on the present generation, enlightened as it is, if we should suffer them to be wrested from us by violence without a struggle; or be cheated out of them by the artifices of false and designing men. Of the latter we are in most danger at present: Let us therefore be aware of it. Let us contemplate our forefathers and posterity; and resolve to maintain the rights bequeath'd to us from the former, for the sake of the latter. — Instead of sitting down satisfied with the efforts we have already made, which is the wish of our enemies, the necessity of the times, more than ever, calls for our utmost circumspection, deliberation, fortitude, and perseverance
Ay, but to die, and go we know not where; To lie in cold obstruction and to rot; This sensible warm motion to become A kneaded clod; and the delighted spirit To bathe in fiery floods, or to reside In thrilling region of thick-ribbed ice; To be imprison'd in the viewless winds, And blown with restless violence round about The pendent world.
Strength of character does not consist solely in having powerful feelings, but in maintaining one’s balance in spite of them. Even with the violence of emotion, judgment and principle must still function like a ship’s compass, which records the slightest variations however rough the sea.
It is better to be violent, if there is violence in our hearts, than to put on the cloak of nonviolence to cover impotence.
The violence of sorrow is not at the first to be striven withal; being, like a mighty beast, sooner tamed with following than overthrown by withstanding.--_Sir P. Sidney._
Years ago one of our fleets was terribly shattered by a violent gale--but it was found that some of the ships were unaffected by its violence. They were in what mariners call "the eye of the storm." While all around was desolation, they were safe. So it is with him who has the peace of God in his heart.--_Pilkington._
In the world-strife now waging, the victory cannot be by violence; and every conquest under the Prince of War retards the standards of the Prince of Peace.
The strongest bond of human sympathy, outside of the family relation, should be one uniting all working people, of all nations, and tongues, and kindreds. Nor should this lead to war upon property, or the owners of property. Property is the fruit of labor; property is desirable; is a positive good in the world. That some should be rich shows that others may become rich, and hence is just encouragement to industry and enterprise. Let not him who is houseless pull down the house of another, but let him work diligently and build one for himself, thus by example assuring that his own shall be safe from violence when built. [Reply to a Committee from the Workingman’s Association of New York, March 21, 1864. From The Lincoln Treasury , compiled by C. T. Harnesberger (Chicago: Wilcox & Follett Company, 1950.]
In the nature of things, those who have no property and see their neighbors possess much more than they think them to need, cannot be favorable to laws made for the protection of property. When this class becomes numerous, it grows clamorous. It looks on property as its prey and plunder, and is naturally ready, at time, for violence and revolution. [Address, Massachusetts Convention, 1820.]
Patience et longueur de temps / Font plus que force ni que rage=--Patience and length of time accomplish more than violence and rage.
Democracy and violence can ill go together. Evolution of democracy is not possible if we are not prepared to hear the other side.
Da spatium tenuemque moram; male cuncta, ministrat / Impetus=--Allow time and slight delay; haste and violence ruin everything.
Let us not forget that violence does not live alone and is not capable of living alone: it is necessarily interwoven with falsehood. Between them lies the most intimate, the deepest of natural bonds. Violence finds its only refuge in falsehood, falsehood its only support in violence. Any man who has once acclaimed violence as his METHOD must inexorably choose falsehood as his PRINCIPLE.
Plus fait douceur que violence=--Gentleness does more than violence.
On one level, a roomful of men is always a dangerous thing. Competition is usually in the air, so the potential for violence is always nearby.
Things are natural or supernatural simply according to where one stands. Man is supernatural to the mineral; God is supernatural to the man. When a mineral is seized upon by the living plant and elevated to the organic kingdom, no trespass against Nature is committed. It merely enters a larger Environment, which before was supernatural to it, but which now is entirely natural. When the heart of a man, again, is seized upon by the quickening Spirit of God, no further violence is done to natural law. It is another case of the inorganic, so to speak, passing into the organic. Natural Law, Eternal Life, p. 232.
In a tropical forest, at the present day, the trunks of fallen trees, and the stools of such trees as may have been broken by the violence of storms, remain entire for but a short time. Contrary to what might be expected, the dense wood of the tree decays, and suffers from the ravages of insects, more swiftly than the bark. And the traveller, setting his foot on a prostrate trunk, finds that it is a mere shell, which breaks under his weight, and lands his foot amidst the insects, or the reptiles, which have sought food or refuge within.
Friendship is a vase, which, when it is flawed by heat, or violence, or accident, may as well be broken at once; it never can be trusted after.
There is a revolution coming. It will not be like revolutions of the past. It will originate with the individual and with culture, and it will change the political structure only as its final act. It will not require violence to succeed, and it cannot be successfully resisted by violence. It is now spreading with amazing rapidity, and already our laws, institutions and social structure are changing in consequence. It promises a higher reason, a more human community, and a new and liberated individual. Its ultimate creation will be a new and enduring wholeness and beauty — a renewed relationship of man to himself, to other men, to society, to nature, and to the land. This is the revolution of the new generation.
We are gradually being conditioned to accept violence as a sensual pleasure. The directors used to say they were showing us its real face and how ugly it was in order to sensitize us to its horrors. You don't have to be very keen to see that they are now in fact desensitizing us. They are saying that everyone is brutal, and the heroes must be as brutal as the villains or they turn into fools. There seems to be an assumption that if you're offended by movie brutality, you are somehow playing into the hands of the people who want censorship... Yet surely, when night after night atrocities are served up to us as entertainment, it's worth some anxiety. … How can people go on talking about the dazzling brilliance of movies and not notice that the directors are sucking up to the thugs in the audience?
Heroism on command, senseless violence, and all the loathsome nonsense that goes by the name of patriotism -- how passionately I hate them!
Le contrat du gouvernement est tellement dissous par despotisme que le despot n'est le maitre qu'aussi long temps qu'il est le plus fort; et que si tot qu'on peut l'expulser, il n'a point a reclaimer contre la violence=--The contract of government is so dissolved by despotism, that the despot is master only so long as he is the strongest, and that as soon as there is power to expel him, he has no right to protest against the violent proceeding.
Victory attained by violence is tantamount to a defeat, for it is momentary.
Not louder does the tempestuous sea bellow when the north wind strikes its foaming waves between Scylla and Charybdis; nor Stromboli nor Mount Etna when the sulphurous flames, {4} shattering and bursting open the great mountain with violence, hurl stones and earth through the air with the flame it vomits; nor when the fiery caverns of Mount Etna, spitting forth the element which it cannot restrain, hurl it back to the place whence it issued, driving furiously before it any obstacle in the way of its vehement fury ... so I, urged by my great desire and longing to see the blending of strange and various shapes made by creating nature, wandered for some time among the dark rocks, and came to the entrance of a great cave, in front of which I long stood in astonishment and ignorance of such a thing. I bent my back into an arch and rested my left hand on my knee, and with my right hand shaded my downcast eyes and contracted eyebrows. I bent down first on one side and then on the other to see whether I could perceive anything, but the thick darkness rendered this impossible; and after having remained there some time, two things arose within me, fear and desire,--fear of the dark and threatening cave, desire to see whether there were anything marvellous within.
Just as to prohibit shouting fire in a crowded theater is a reasonable limitation on our universally appealing constitutional right to freedom of speech, the American people and their elected political representatives should debate whether to prohibit and punish speech that advocates violence against persons or groups engaging in non-violent speech and non-violent activities. The advocacy of violence against the non-violent ignites the passions of the “mad dogs” in every society and turns them loose against champions of new ideas intended to advance Peace, Prosperity and Freedom through Justice for all members of human society. The free and open marketplace for reasoned debate cannot function in an orderly way when invaded by suicide bombers or those who incite violence and killing of non-violent advocates of change. Ignoring such hate-mongering is a formula for spreading fear of free speech throughout society, leaving the pursuit of Truth, Love and Justice to those willing to martyr themselves for their commitment to the advance of civilization. What prompted a mentally unstable person like Jared Lee Loughner to shoot Rep. Gabielle Giffords, or John Hinckley, Jr. to shot Ronald Reagan? Who helped from afar to “pull the trigger” in the assassinations of John F. Kennedy, Martin Luther King, Jr., Medgar Evers and other champions of justice throughout human history? To what extent was the preaching of religious and ideological extremists responsible for 9/11 and for the killing of thousands of innocent people by hate-filled suicide bombers? How can the War of Ideas be won if the advocacy of violence against the non-violent is not suppressed as a social cancer threatening the sacred marketplace of free and open debate? [Message on signing Move-On petition on Jan. 11, 2011.]