The scientific study of suffering inevitably raises questions of causation, and with these, issues of blame and responsibility. Historically, doctors have highlighted predisposing vulnerability factors for developing PTSD, at the expense of recognizing the reality of their patients' experiences… This search for predisposing factors probably had its origins in the need to deny that all people can be stressed beyond endurance, rather than in solid scientific data; until recently such data were simply not available… When the issue of causation becomes a legitimate area of investigation, one is inevitably confronted with issues of man's inhumanity to man, with carelessness and callousness, with abrogation of responsibility, with manipulation and with failures to protect.

In our tribunal, we look only at personal criminal responsibility in a very tightly defined, narrow way and we demand proof beyond a resonable doubt about the involvement of the individual. We do no have a mandate to establish the moral responsibility of those who saw things happen and did nothing, including people who might have had the capacity to stop the process and did nothing. But we have to be careful in thinking that just because we focus on individual criminal guilt we therefore absolve the community. The old distinctions are too simplistic when we move up the chain of command and witness the merging of the collectivity into the personae of these charismatic political and military leaders.'-Louise Arbour, Chief Prosecutor for International Criminal Tribunal for the Former Yugoslavia

. . . chronosophy does involve ethics. Because our sense of time involves our ability to separate cause and effect, means and end. The baby, again, the animal, they don't see the difference between what they do now and what will happen because of it. They can't make a pulley, or a promise. We can. Seeing the difference between now and not now, we can make the connection. And there morality enters in. Responsibility. To say that a good end will follow from a bad means is just like saying that if I pull a rope on this pulley it will lift the weight on that one. To break a promise is to deny the reality of the past; therefore it is to deny the hope of a real future.If time and reason are functions of each other, if we are creatures of time, then we had better know it, and try to make the best of it. To act responsibly.

Art is by nature aristocratic, and naturally selective in its effect on the audience. For even in its 'collective' manifestations, like theatre or cinema, its effect is bound up with the intimate emotions of each person who comes into contact with a work. The more the individual is traumatised and gripped by these emotions, the more significant a place will the work have in his experience.The aristocratic nature of art, however does not in any way absolve the artist of his responsibility to his public and even, if you like, more broadly, to people in general. On the contrary, because of his special awareness of his time and of the world in which he lives, the artist becomes the voice of those who cannot formulate or express their view of reality. In that sense the artist is indeed vox populi. That is why he is called to serve his own talent, which means serving his people.

If someone had told Allie that she would commit a premeditated act of murder, she would not have believed it. She would have spouted off all the reasons how she could never be capable of such a thing—that no matter how dire the circumstances, she would find a better way. She was so naive, so arrogant to think that the laws of necessity and unthinkable circumstance could not apply to her. She could tell herself that this was an act of mercy, but that would be a lie. This was an act of war. An act of terrorism. It was nothing less than an assassination.If I do this, Allie told herself, I am no better than Mary. I will have sunk to the worst possible place a person can go. After this moment, I will be a cold-blooded killer and it can never be taken back.So the question was, did Allie Johnson have the strength to sacrifice all that was left of her innocence if it meant she might save the world?

It may sound reactionary, I know. But we can all feel it. We've changed the way we think of ourselves as citizens. We don't think of ourselves as citizens in the old sense of being small parts of something larger and infinitely more important to which we have serious responsibilities. We do still think of ourselves as citizens in the sense of being beneficiaries--we're actually conscious of our rights as American citizens and the nation's responsibilities to us and ensuring we get our share of the American pie. We think of ourselves now as eaters of the pie instead of makers of the pie. So who makes the pie?...Something has happened where we've decided on a personal level that it's all right to abdicate our individual responsibility to the common good and let government worry about the common good while we all go about our individual self-interested business and struggle to gratify our various appetites.

His existence had always been comfortable, he had always held a clear picture of himself, his duties, and his place in a world. He saw that world as a place so full of turning gears he had no hope of comprehending how things fit together, so why even try?Now things were different, however. Now he wasn’t just looking out from inside of the clockwork. Instead, he was actually seeing the final motion of the escapement—the ticking hands of the clock itself.And it was a doomsday clock.Both his feline and human instincts told him to let it be. It was not his problem, or his place to interfere. If the living world was destined to fall, let it happen, let it pass into history once and for all. Who was he to try to save it?But on the other hand, if the living world were lost, then there would never again be great cats to furjack . . . and couldn’t it be that hearing the actual ticking of the clock gave one the responsibility to stop it?

All agree that, the first responsibility for the alleviation of poverty and distress and for the care of the victims of the depression rests upon the locality — its individuals, organizations and Government. It rests, first of all, perhaps, upon the private agencies of philanthropy, secondly, other social organizations, and last, but not least, the Church. Yet all agree that to leave to the locality the entire responsibility would result in placing the heaviest burden in most cases upon those who are the least able to bear it. In other words, the communities that have the most difficult problem, like Detroit, would be the communities that would have to bear the heaviest of the burdens. And so the State should step in to equalize the burden by providing for a large portion of the care of the victims of poverty and by providing assistance and guidance for local communities. Above and beyond that duty of the States the national Government has a responsibility.

Many guilty consciences have been created by the slave trade. Europeans know that they carried on the slave trade, and Africans are aware that the trade would have been impossible if certain Africans did not cooperate with slave ships. To ease their guilty consciences, Europeans try to throw the major responsibility for the slave trade on to the Africans. One major author on the slave trade (appropriately titled Sins of Our Fathers) explained how many white people urged him to state that the trade was the responsibility of African chiefs, and that Europeans merely turned up to buy captives- as though without European demand there would have been captives sitting on the beach by the millions! Issues such as those are not the principal concern of this study, but they can be correctly approached only after understanding that Europe became the center of a world-wide system and that it was European capitalism which set slavery and the Atlantic slave trade in motion. Pg. 82

I mean, all I do here is do the work that my bosses tell me to do the way they tell me to do it. I don't have to think at all. It's like I just put my brain in a locker before I start work and pick it up on the way home. I spend seven hours a day at a workbench, planting hairs into wig bases, then I eat dinner in the cafeteria, take a bath, and of course I have to sleep, like everybody else, so out of a twenty-four-hour day, the amount of free time I have is like nothing. And because I'm so tired from work, the 'free time' I have I mostly spend lying around in a fog. I don't have any time to sit and think about anything. Of course, I don't have to work on the weekends, but then I have to do the laundry and cleaning I've let go, and sometimes I go into town, and before I know it the weekend is over. I once made up my mind to keep a diary, but I had nothing to write, so I quit after a week. I mean, I just do the same thing over and over again, day in, day out.

You’ve got a lot of responsibility now,” Jace said to Julian. “You’ll have to make sure Emma winds up with a guy who deserves her.” Julian was strangely white-faced. Maybe he was feeling the effects of the ceremony, Emma thought. It had been strong magic; she still felt it sizzling through her blood like champagne bubbles. But Jules looked as if he’d been slapped.“What about me?” Emma said, quickly. “Don’t I have to make sure Jules winds up with someone who deserves him?”“Absolutely. I did it for Alec, Alec did it for me — well, actually, he hated Clary at first, but he came around.” “I BET you didn’t like Magnus much, either,” said Julian, still with the same odd, stiff look on his face.“Maybe not,” said Jace, “but I never would have said so.”“Because it would have hurt Alec’s feelings?” Emma asked.“No,” said Jace, “because Magnus would have turned me into a hat rack.

The questions of God – meaning in Milton’s phrase “The god who hung the stars like lamps in heaven” – I don’t think psychedelics can address that definitively, but there is another god, a goddess, the goddess of biology, the goddess of the coherent animal human world, the world of the oceans, the atmosphere, and the planet. In short, our world! The world that we were born into, that we evolved into, and that we came from. That world, the psychedelics want to connect us up to… Our individuality, as people and as a species, is an illusion of bad language that the psychedelics dissolve into the greater feeling of connectedness that underlies our being here, and to my mind that’s the religious impulse. It’s not a laundry list of moral dos and don’ts, or a set of dietary prescriptions or practices: it’s a sense of connectedness, responsibility for our fellow human beings and for the earth you walking around on, and because these psychedelics come out of that plant vegetable matrix they are the way back into it.

Enttäuschung und Frustration werden [...] alle erleben, die sich wie im Märchen danach sehnen, Glück in einem Schlaraffenland zu finden ... Nur, dass unser Schlaraffenland nicht ein großer Berg von süßem Brei ist ... wir haben andere Fantasien und Bilder von Fülle und Erfülltheit in einem imaginären Schlaraffenland, das nur eben unglücklicherweise niemals dort ist, wo wir tatsächlich leben. Vielmehr leben wir mit der Hoffnung auf ein Glück, das uns das Schicksal irgenwann einmal gewähren müsse. [...] So können wir das Schlaraffenland je nach unserer eigenen Fasson ausgestalten - und wir tun es. Privat und auch gesellschaftlich.Doch sobald wir anfangen, uns mit diesem Glücksmodell anzufreunden, und gespannt darauf warten, wie im Lotto das große Los zu ziehen, werden wir auf einem Weg sein, wo das Glück ganz bestimmt nicht zu uns findet! Wir bleiben hungrig und ungesättigt. Denn geheimnisvollerweise ist das Glück dort, wo wir Bezogenheit leben - selbst in dem unspektatulärsten Tun des Alltags.

Rwanda will never ever leave me. It's in the pores of my body. My soul is in those hills, my spirit is with the spirits of all those people who were slaughtered and killed that I know of, and many that I didn't know. … Fifty to sixty thousand people walking in the rain and the mud to escape being killed, and seeing a person there beside the road dying. We saw lots of them dying. And lots of those eyes still haunt me, angry eyes or innocent eyes, no laughing eyes. But the worst eyes that haunt me are the eyes of those people who were totally bewildered. They're looking at me with my blue beret and they're saying, "What in the hell happened? We were moving towards peace. You were there as the guarantor" -- their interpretation -- "of the mandate. How come I'm dying here?" Those eyes dominated and they're absolutely right. How come I failed? How come my mission failed? How come as the commander who has the total responsibility-- We learn that, it's ingrained in us, because when we take responsibility it means the responsibility of life and death, of humans that we love.

It is not many things that modern psychology agress upon, but all the different approaches of psychology agrees on one thing: that people in groups become more stupid. Individually people are more intelligent, because they have to take their own responsibility, but in a group they do not have to take the same responsibility. The two basic power strategies to try to manipulate and gain control over another person are: silencing and attacking. Silencing means to not listen to, to exclude or ignore and not respect a person. Attack can both mean to attack a person directly or to try to discredit a person through lies, to ridicule a person or by spreading malicious rumours. All organizations are more or less dysfunctional. In a dysfunctional group, the members of the group play three different roles: agressor, denier and victim. The agressor is the role that attack and ridicule people, the denier never knows what is going on, there is “no body at home”, and the victim is the resultat of these two roles. It is always easier to follow a group without awareness, than to follow your own heart, to trust your own intelligence, love, truth, silence and creativity.