Фауст:- Ты кто?Мефистофель:- Часть силы той, что без числаТворит добро, всему желая зла.("Фауст", И. Гёте)

Since man always remains free and since his freedom is always fragile, the kingdom of good will never be definitively established in this world. Anyone who promises the better world that is guaranteed to last forever is making a false promise; he is overlooking human freedom. Freedom must be constantly won over for the cause of good. Free assent to the good never exists simply by itself. If there were structures which could irrevocably guarantee a determined and good state of the world, man's freedom would be denied, and hence they would not be good structures at all.

It is good for us to have trials and troubles at times, for they often remind us that we are on probation and ought not to hope in any worldly thing. It is good for us sometimes to suffer contradiction, to be misjudged by men even though we do well and mean well. These things help us to be humble and shield us from vainglory. When to all outward appearances men give us no credit, when they do not think well of us, then we are more inclined to seek God Who sees our hearts. Therefore, a man ought to root himself so firmly in God that he will not need the consolations of men.

People never like pollution, it has become very wrong to like pollution at all. But just like there are good and bad things about people, there are good and bad things about pollution. If people were pollution we would get rid of anyone who was different, anyone who was considered an inconvenience… but we’d be getting rid of a life, a lot of lives… because we didn’t like them. If pollution was a person would we still be trying to get rid of it? Would we have environmentalists still complaining and protesting and trying to get rid of all pollution?

I think, actually I know that it's overwhelmingly possible for men to conduct such atrocities as to kill a man in cold blood, to burn towns and to parade with the the dead on the tips of their swords. People who think they are doing something for the good of all are the most dangerous and stirs their intent deeper. There might have been a time when I thought differently and I would have answered with a quick no but that time had long passed. Do I think it's in human nature to be violent and to succumb to it? Sure I do. It's to justify it, that I think is inhuman.

Sadly, many storytellers and artists are still addicted to the old delusions (happy is boring, evil is interesting) about the risks of good mental health. Even those who don’t view peace of mind as a threat to their creative power often believe that it’s a rare commodity attained through dumb luck….It’s possible to define a more supple variety of happiness that does not paralyze the will or sap ambition….the number one trait of happy people is a serious determination to be happy. Bliss is a habit you can cultivate, in other words, not an accident.

What is worse than doing evil, is being evil” (Ethics, p.67). To lie is wrong, but what is worse than the lie is the liar, for the liar contaminates everything he says, because everything he says is meant to further a cause that is false. The liar as liar has endorsed a world of falsehood and deception, and to focus only on the truth or falsity of his particular statements is to miss the danger of being caught up in his twisted world. This is why, as Bonhoeffer says, that “(i)t is worse for a liar to tell the truth than for a lover of truth to lie” (Ethics, p.67).

I once had a published written debate with a religious apologist who, after I had argued the standard line that the idea of a loving and merciful deity is inconsistent with the fact of natural evil, said this meant his god was not all-powerful, and therefore was not to blame because it could not stop natural evil from occuring. This is a different tack from the more robust one that says natural evil is a response to humanity's moral evil. What this latter view in effect argues is that because of (say) Hitler's wrongdoings, thousands of babies deserve to be drowned in tsunamis.

- You take evil for good. It's a passing crisis. It's the result of your illness, perhaps.- You do despise me! It's simply that I don't want to do good, I want to do evil, and it has nothing to do with illness.- Why do evil?- So that everything will be destroyed. Oh, how nice it would be if everything were destroyed! You know, Alyosha, I sometimes think of doing a lot of harm. I would do it for a long while secretly and then suddenly everyone would find out. Everyone will stand around and point their fingers at me and I will look at them all. That would be awfully nice.

I reeled with giddiness - flames passed before my eyes.I remembered those precipices that drew one towards them with irresistible power - wells that have had to be filled up because of persons throwing themselves into them - trees that have had to be cut down because of people hanging themselves upon them - the contagion of suicide and theft and murder, which at various times has taken possession of people's minds, by means well understood; that strange inducement, which makes people kill themselves because others kill themselves. My hair rose upon my head with horror!("The Invisible Eye")

I remembered those frantic seconds when I’d thought all I loved and knew, all that was Sydney Sage, would be lost from this world. My battered friends and I had just had a brush with death, dancing with this evil. We’d destroyed it, but it was terrifying how touch and go it all had been. At any moment, the Strigoi could have gained the advantage and killed one or all of us. Life and death were inextricably bound together, and we wavered between them. But we’d triumphed over death tonight. We were alive, and the world was beautiful. Life was beautiful, and I refused to waste mine.

Joe knew that for some, really for most, the derivations of belladonna that blurred their vision and caused their hearts to race would, as well, hasten their forgetting of detail. They would not recall, not readily, any sense of pain or shame or doubt or threat of danger. []There were always children to be used. Members were obliged to offer their children, although not necessarily every child in a family was used. Some were found to be not suited for the rigor. Some were left alone so that if the involved children in a family were to attempt to tell, siblings could not corroborate their experience.

The struggle for power had reached a new stage; it was fought with scientific formulas. The weapons vanished in the abyss like fleeting images, like pictures one throws into the fire....When new models were displayed to the masses at the great parades on Red Square in Moscow or elsewhere, the crowds stood in reverent silence and then broke into jubilant shouts of triumph....Though the display was continual, in this silence and these shouts something evil, old as time, manifested itself in man, who is an outsmarter and setter of traps. Invisible, Cain and Tubalcain marched past in the parade of phantoms.

Hasira ni Shetani. Hekima ni Mungu. Kila kitu kimo ndani yetu. Hasira imo ndani yetu. Hekima imo ndani yetu. Atomu ni matofali ya ujenzi wa kila kitu ulimwenguni likiwemo jua na miili ya wanadamu. Ndani ya atomu kuna nguvu ya chanya na kuna nguvu ya hasi. Kama miili yetu imetengenezwa na atomu na katika kila atomu kuna nguvu ya chanya na kuna nguvu ya hasi, hivyo basi, tuna uwezo mkubwa wa kufanya mambo mazuri na tuna uwezo mkubwa wa kufanya mambo mabaya. Mtu akikutukana mwambie asante. Akikupiga mwambie asante. Akiendelea kukupiga, pigana. Geuza hasira yako kuwa hekima kwa faida yako na kwa faida ya wengine.

In the use of force, one simplifies the situation by assuming that the evil to be overcome is clear-cut, definite, and irreversible. Hence there remains but one thing: to eliminate it. Any dialogue with the sinner, any question of the irreversibility of his act, only means faltering and failure. Failure to eliminate evil is itself a defeat. Anything that even remotely risks such defeat is in itself capitulation to evil. The irreversibility of evil then reaches out to contaminate even the tolerant thought of the hesitant crusader who, momentarily, doubts the total evil of the enemy he is about to eliminate. p. 21