This war ends, then so do the taxpayer-funded contracts, the drumbeats in the media, the nice Combatant faces, and the patriotic cause to lull the civilians and shame the dissenters. The other thing that comes to an end is all the justification for why this country's run the way it is. People will wonder why their paychecks are still getting halved to pay off the men who own their utility companies, their roads, their national parks. They'll wonder why they've got to work eighty-hour weeks to support the folks who took their houses and destroyed the middle-class jobs. There's not going to be an enemy to point a finger at anymore. People will see the real problem.

It's an insidious idea, this notion that there is life after death. The promise of a reward in the afterlife has been used as an excuse to deny help to the poor, helpless and oppressed; to explain away human misery rather than deal with it. It is an idea that is used to encourage young men and women to kill themselves, and others, so that they can become martyrs. It allows victims of injustice to be told not to worry because justice will be done in the afterlife. It depresses me to think that so many people on the planet live their lives with this notion. Can we truly fulfill our potential as a species as long as we hold on to, and encourage, the perpetuation of the lie of life after death?

البغي يلد البغي. فلو لم يسكتوا لشهريار على اغتصابه أموال الناس لينفقها على مباذله وشهواته لما حدثته نفسه أن يسطو على أعراضهم.

When we think of racism we think of Governor Wallace of Alabama blocking the schoolhouse door; we think of water hoses, lynchings, racial epithets, and "whites only" signs. These images make it easy to forget that many wonderful, goodhearted white people who were generous to others, respectful of their neighbors, and even kind to their black maids, gardeners, or shoe shiners--and wished them well--nevertheless went to the polls and voted for racial segregation... Our understanding of racism is therefore shaped by the most extreme expressions of individual bigotry, not by the way in which it functions naturally, almost invisibly (and sometimes with genuinely benign intent), when it is embedded in the structure of a social system.

But then what is the alternative to trying to tell the truth about the Holocaust, the Famine, the Armenian genocide, the injustice of dispossession in the Americas and Australia? That everyone should be reduced to silence? To pretend that the Holocaust was the work merely of a well-armed minority who didn’t do as much harm as is claimed-and likewise, to argue that the Irish Famine was either an inevitability or the fault of the Irish-is to say that both were mere unreliable rumors, and not the great motors of history they so obviously proved to be. It suited me to think so at the time, but still I believe it to be true, that if there are going to be areas of history which are off-bounds, then in principle we are reduced to fudging, to cosmetic narrative.

[W]hile the use of non-lethal weapons such as tasers and LEDIs may not necessarily reduce the number of civilian casualties, they have been largely accepted as the humane alternative to deadly force because they make the use of force appear far less dramatic and violent than it has in the past.Contrast, for instance, the image of police officers beating Rodney King with billy clubs as opposed to police officers continually shocking a person with a taser. Both are severe forms of abuse. However, because the act of pushing a button is far less dramatic and visually arresting than swinging a billy club, it can come across as much more humane to the general public. This, of course, draws much less media coverage and, thus, less bad public relations for the police.

Hawaii once had a rat problem. Then, somebody hit upon a brilliant solution. import mongooses from India. Mongooses would kill the rats. It worked. Mongooses did kill the rats. Mongooses also killed chickens, young pigs, birds, cats, dogs, and small children. There have been reports of mongooses attacking motorbikes, power lawn mowers, golf carts, and James Michener. in Hawaii now, there are as many mongooses as there once were rats. Hawaii had traded its rat problem for a mongoose problem. Hawaii was determined nothing like that would ever happen again.How could Leigh-Cheri draw for Gulietta the appropriate analogy between Hawaii's rodents and society at large? Society had a crime problem. It hired cops to attack crime. Now society has a cop problem.

- Вы права не имеете людей на морозе раздевать! Вы девятую статью уголовного кодекса не знаете!...Имеют. Знают. Это ты, брат, еще не знаешь.

A new civil rights movement cannot be organized around the relics of the earlier system of control if it is to address meaningfully the racial realities of our time. Any racial justice movement, to be successful, must vigorously challenge the public consensus that underlies the prevailing system of control. Nooses, racial slurs, and overt bigotry are widely condemned by people across the political spectrum; they are understood to be remnants of the past, no longer reflective of the prevailing public consensus about race. Challenging these forms of racism is certainly necessary, as we must always remain vigilant, but it will do little to shake the foundations of the current system of control. The new caste system, unlike its predecessors, is officially colorblind. We must deal with it on its own terms.

You say that Caesar Borgia suffered the just punishment of his crimes. He was destroyed not by his misdeeds, but by circumstances over which he had no control. His wickedness was an irrelevant accident. In this world of sin and sorrow if virtue triumphs over vice it is not because it is virtuous, but because it has better and bigger guns; if honesty prevails over double-dealing, it is not because it is honest, but because it has a stronger army more ably led; and if good overcomes evil it is not because it is good, but because it has a well-lined purse. It is well to have right on our side, but it madness to forget that unless we have might as well it will avail us nothing. We must believe that God loves men of good will, but there is no evidence to show that He will save fools from the result of their folly.

Justice requires not only the ceasing and desisting of injustice but also requires either punishment or reparation for injuries and damages inflicted for prior wrongdoing. The essence of justice is the redistribution of gains earned through the perpetration of injustice. If restitution is not made and reparations not instituted to compensate for prior injustices, those injustices are in effect rewarded. And the benefits such rewards conferred on the perpetrators of injustice will continue to "draw interest," to be reinvested, and to be passed on to their children, who will use their inherited advantages to continue to exploit the children of the victims of the injustices of their ancestors. Consequently, injustice and inequality will be maintained across the generations as will their deleterious social, economic, and political outcomes.

I say this because as an older man I am prone to ponder matters in the light of death in a way that you are not. I am like a traveler from Mars who looks down in astonishment at what passes here. And what I see is the same human frailty passed from generation to generation. What I see is again and again the same sad human frailty. We hate one another; we are the victims of irrational fears. And there is nothing in the stream of human history to suggest we are going to change this. But--I digress, confess that. I merely wish to point out that in the face of such a world you have only yourselves to rely on. You have only the decision you must make, each of you, alone. And will you contribute to the indifferent forces that ceaselessly conspire toward injustice? Or will you stand up against this endless tide and in the face of it be truly human?

Be still, my soul, be still; the arms you bear are brittle,Earth and high heaven are fixt of old and founded strong.Think rather,--call to thought, if now you grieve a little,The days when we had rest, O soul, for they were long.Men loved unkindness then, but lightless in the quarryI slept and saw not; tears fell down, I did not mourn;Sweat ran and blood sprang out and I was never sorry:Then it was well with me, in days ere I was born.Now, and I muse for why and never find the reason,I pace the earth, and drink the air, and feel the sun.Be still, be still, my soul; it is but for a season:Let us endure an hour and see injustice done.Ay, look: high heaven and earth ail from the prime foundation;All thoughts to rive the heart are here, and all are vain:Horror and scorn and hate and fear and indignation--Oh why did I awake? when shall I sleep again?

I have brought peace to this land, and security," he began."And what of your soul, when you use the cleverness of argument to cloak such acts? Do you think that the peace of a thousand cancels out the unjust death of one single person? It may be desirable, it may win you praise from those who have happily survived you and prospered from your deeds, but you have committed ignoble acts, and have been too proud to own them. I have waited patiently here, hoping that you would come to me, for if you understood, then some of your acts would be mitigated. But instead you send me this manuscript, proud, magisterial, and demonstrating only that you have understood nothing at all.""I returned to public life on your advice, madam," he said stiffly."Yes; I advised it. I said if learning must die it should do so with a friend by its bedside. Not an assassin.

You taste injustice, even if it’s fictional, really taste it,it has a way of doing that. Sometimes, you can never put the shoe on the other foot. We can’t go back in time and know what it was like to be a black person then. Even today, when things are supposed to be so much better, not one of you can understand what it’s like to be black, to live with the knowledge of what happened to your ancestry and still face injustice. But that book makes us taste it and, reading it, we know how bitter that taste is and we know we don’t like it. But that bitter wakes you up, and when you wake up, you open your mind to things in this world, you make yourself think. Then you’ll decide you don’t like the taste of injustice, not for you and not for anyone, and you’ll understand that even though all the battles can’t be won, that doesn’t mean you won’t fight.