Though the mills of God grind slowly, yet they grind exceeding small; Though with patience He stands waiting, with exactness grinds He all.
Just because I do not accept the teachings of the devotaries does not mean I've discarded a belief in right and wrong. determines what is right! right? I believe that my own morality -- which answers only to my heart -- is more sure and true than the morality of those who do right only because they fear retribution.
One day I woke up and realized no amount of love, care, pain, hurt, anger, or retribution could ever transform those who are evil into good or kind people. That day I let go; I stopped caring for them, gave up any hope for their souls, and knew they were never worthy of me or my time.
After reading Burgum, [Patricia Highsmith] wrote in her cahier that, like Kafka, she felt she was a pessimist, unable to formulate a system in which an individual could believe in God, government or self. Again like Kafka, she looked into the great abyss which separated the spiritual and the material and saw the terrifying emptiness, the hollowness, at the heart of every man, a sense of alienation she felt compelled to explore in her fiction. As her next hero, she would take an architect, 'a young man whose authority is art and therefore himself,' who when he murders, 'feels no guilt or even fear when he thinks of legal retribution'. The more she read of Kafka the more she felt afraid as she came to realise, 'I am so similar to him.
We'd rather have a grand spectacle of retribution of the 'wicked', than their silent walk towards redemption that our wishes questions the depth and nature of our love and hearts.
Once you are in power, never forget those who put you there. Deal with those who think they can do better than you and those who think you are god's representative on earth. Deal with each other according to his actions
Just because I do not accept the teachings of the devotaries does not mean I've discarded a belief in right and w
The disaster, as Dad and others saw it, was the emerging AIDS crisis and the cultural attacks instigated by conservative against gay men and women in the early 1980s. It was found in the cruel indifference of President Ronald Reagan, who wouldn’t publicly address the epidemic until the end of his second term, after twenty thousand Americans had died, and the hostile rhetoric of conservatives close to Reagan like Jerry Falwell, founder of the Moral Majority, and Pat Buchanan, Reagan’s future speechwriter. In 1983, Buchanan wrote of AIDS, “The poor homosexuals–they have declared war upon nature, and now nature is extracting an awful retribution.
A system of justice does not need to pursue retribution. If the purpose of drug sentencing is to prevent harm, all we need to do is decide what to do with people who pose a genuine risk to society or cause tangible harm. There are perfectly rational ways of doing this; in fact, most societies already pursue such policies with respect to alcohol: we leave people free to drink and get inebriated, but set limits on where and when. In general, we prosecute drunk drivers, not inebriated pedestrians.In this sense, the justice system is in many respects a battleground between moral ideas and evidence concerning how to most effectively promote both individual and societal interests, liberty, health, happiness and wellbeing. Severely compromising this system, insofar as it serves to further these ideals, is our vacillation or obsession with moral responsibility, which is, in the broadest sense, an attempt to isolate the subjective element of human choice, an exercise that all too readily deteriorates into blaming and scapegoating without providing effective solutions to the actual problem. The problem with the question of moral responsibility is that it is inherently subjective and involves conjecture about an individuals’ state of mind, awareness and ability to act that can rarely if ever be proved. Thus it involves precisely the same type of conjecture that characterizes superstitious notions of possession and the influence of the devil and provides no effective means of managing conduct: the individual convicted for an offence or crime considered morally wrong is convicted based on a series of hypotheses and probabilities and not necessarily because he or she is actually morally wrong. The fairness and effectiveness of a system of justice based on such hypotheses is highly questionable particularly as a basis for preventing or reducing drug use related harm. For example, with respect to drugs, the system quite obviously fails as a deterrent and the system is not organised to ‘reform’ the offender much less to ensure that he or she has ‘learned a lesson’; moreover, the offender does not get an opportunity to make amends or even have a conversation with the alleged victim. In the case of retributive justice, the justice system is effectively mopping up after the fact. In other words, as far as deterrence is concerned, the entire exercise of justice becomes an exercise based on faith, rather than one based on evidence.
I stole their future from them, I can only being to repay by seeing what I can learn from their past.
He is not, he hopes, a sentimentalist. He tries not to sentimentalize the animals he kills, or to sentimentalize Bev Shaw. He avoids saying to her 'I don't know how you do it,' in order not to have to hear her say in return, 'Someone has to do it.
We all suffer ills at the hands of others; however, reactions to these injustices differ like night and day. Many seek to punish the world for their suffering, while some work hard to save the world from experiencing similar grief.
(I)f we are going to be kind, let it be out of simple generosity, not because we fear guilt or retribution.
An action made by an unwitting man, shall not define, nor justify a common thought or interpretation.
An action made by an unwitting man, shall not define, nor justify a common thought and interpretation.
There is no elegance in hate, but there is tremendous beauty in the unintended revenge of living well and being happy.
I am convinced that imprisonment is a way of pretending to solve the problem of crime. It does nothing for the victims of crime, but perpetuates the idea of retribution, thus maintaining the endless cycle of violence in our culture. It is a cruel and useless substitute for the elimination of those conditions--poverty, unemployment, homelessness, desperation, racism, greed--which are at the root of most punished crime. The crimes of the rich and powerful go mostly unpunished.It must surely be a tribute to the resilience of the human spirit that even a small number of those men and women in the hell of the prison system survive it and hold on to their humanity.
An action made by a unwitting man, shall not define, nor justify a common though and interpretation.
What happened to the perp?” “Perp?” “The piece of crap who tried to kill my wife. Where is he now?” There was a pause, then, “Well, uh, you see, the guy—he’s in the parking lot right now.” “What’s he doing there? Is he being arrested?” “Actually, he’s resting. As a matter of fact, he’s going to be resting for a really long time.” Nick understood the term. “Tommy, by any chance did he stumble upon an open window?
It's easier to fall back into the same old patterns of hate and retribution, because at least then we're doing something.
And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city, and fire came down from heaven and devoured them.-Revelations 20:9
Since governments take the right of death over their people, it is not astonishing if the people should sometimes take the right of death over governm
Karma has been a pop culture term for ages. But really, what the heck is it?Karma is not an inviolate engine of cosmic punishment. Rather, it is a neutral sequence of acts, results, and consequences.Receiving misfortune does not necessarily indicate that one has committed evil. But it is a sufficient indicator of something else.And that something else can be anything, as long as it is a logical consequence of what has come before.Consider: if you fall into a well, you are not a bad person who deserves to suffer—you are merely someone who took a wrong step. Or someone who had one drink too many. Or got a head rush due to poor circulation. Or forgot to wear your glasses. Or—The reasons are plentiful, and all plausible. But the chain of cause and effect goes way, way back into the deepest hoariest recesses of your personal past.So never rule out retribution. But never expect it.
No one is more vulnerable to fear than a man who keeps another in bondage. He will do anything to prevent justice from rearing its head — for he knows well what he deserves at the hands of those he subjugates.
Systems of retributive justice work well as long as they are proportional. However, in complex societies, where the State is the arbiter of justice, proportionality may break down: offences created by the elite few become offences against the entire community.
Laws on killing, even God's demands, didn't allow for peace. Not always. There'd still be pain; missing that child would break her parents' hearts. But what Helen knew, what she'd seen in those woods, would be too much for them, for everybody.
People are always ashamed of the misery that has befallen them, as though it were an act of divine retribution for a long-forgotten sin of theirs
We are all guilty of sin, error, and moments of sheer stupidity; none of us should be casting stones. The occasional arced pebble might be overlooked.
Vengeance would have us assault an enemy's pride to beat him down. But vengeance hides a dangerous truth, for a humbled foe gains patience, courage, strength, and greater determination.
Vengeance, retaliation, retribution, revenge are deceitful brothers—vile, beguiling demons promising justifiable compensation to a pained soul for his losses. Yet in truth they craftily fester away all else of worth remaining.
To punish someone for your own mistakes or for the consequences of your own actions, to harm another by shifting blame that is rightly yours; this is a wretched and cowardly sin.