43
" Everything seemed so clear to him now that he could not stop wondering how it was that everybody did not see it, and that he himself had for such a long while not seen what was so clearly evident. The people were dying out, and had got used to the dying-out process, and had formed habits of life adapted to this process...And so gradually had the people come to this condition that they did not realize the full horrors of it, and did not complain. Therefore, we consider their condition natural and as it should be. Now it seemed as clear as daylight that the chief cause of the people's great want was one that they themselves knew and always pointed out, i.e., that the land which alone could feed them had been taken from them by the landlords.
And how evident it was that the children and the aged died because they had no milk, and they had no milk because there was no pasture land, and no land to grow corn or make hay on...The land so much needed by men was tilled by these people, who were on the verge of starvation, so that the corn might be sold abroad and the owners of the land might buy themselves hats and canes, and carriages and bronzes, etc. "
― Leo Tolstoy , Resurrection
45
" The Contract had an air of esoteric mysticism when it covered topics related to the universe’s deepest secrets, yet it was gratuitously specific regarding the wrath of Thotash and the penalty for default. Huge swaths of the unholy text were dedicated to the terrors and woes that would fall upon those who failed to meet the Terms, including pestilences of the skin, debilitating afflictions of vital organs, nameless horrors from forgotten dimensions, and the “rain of teeth,” though whose teeth was uncertain. Article VIII, section 3, subsection B was particularly unsettling, assuming one had sufficient familiarity with anatomy to grasp it fully "
― J. Zachary Pike , The Cabal of Thotash
46
" I thought about the earth then, really thought about it, the tsunami's and earthquakes and volcanoes, all the horrors I haven't witnessed but have changed my life, the lives of everyone I know, all the people I'll never know. I thought about life without the sun, the moon, stars, without flowers and warm days in May. I thought about a year ago and all the good things I'd taken for granted and all the unbearable things that had replaced those simple blessings. And even though I hated the thought of crying in from of Syl, tears streamed down my face. "
― Susan Beth Pfeffer , This World We Live In (Last Survivors, #3)
47
" But Amarantha rolled her eyes and slouched in her throne. “Shatter him, Rhysand.” She flicked a hand at the High Lord of the Summer Court. “You may do what you want with the body afterward.”
The High Lord of the Summer Court bowed—as if he’d been given a gift—and looked to his subject, who had gone still and calm on the floor, hugging his knees. The male faerie was ready—relieved.
Rhys slipped a hand out of his pocket, and it dangled at his side. I could have sworn phantom talons flickered there as his fingers curled slightly.
“I’m growing bored, Rhysand,” Amarantha said with a sigh, again fiddling with that bone. She hadn’t looked at me once, too focused on her current prey.
Rhysand’s fingers curled into a fist.
The faerie male’s eyes went wide—then glazed as he slumped to the side in the puddle of his own waste. Blood leaked from his nose, from his ears, pooling on the floor.
That fast—that easily, that irrevocably … he was dead.
“I said shatter his mind, not his brain,” Amarantha snapped.
The crowd murmured around me, stirring. I wanted nothing more than to fade back into it—to crawl back into my cell and burn this from my mind. Tamlin hadn’t flinched—not a muscle. What horrors had he witnessed in his long life if this hadn’t broken that distant expression, that control?
Rhysand shrugged, his hand sliding back into his pocket. “Apologies, my queen.” He turned away without being dismissed, and didn’t look at me as he strode for the back of the throne room. I fell into step beside him, reining in my trembling, trying not to think about the body sprawled behind us, or about Clare—still nailed to the wall.
The crowd stayed far, far back as we walked through it. “Whore,” some of them softly hissed at him, out of her earshot; “Amarantha’s whore.” But many offered tentative, appreciative smiles and words—“Good that you killed him; good that you killed the traitor. "
― Sarah J. Maas , A Court of Thorns and Roses (A Court of Thorns and Roses, #1)
48
" There were two kinds of storms, Alice thought. One was a friendly kind that you could enjoy watching out the window with a cup of tea. It crashed around in the sky with theatricality but no real malice.
This storm was the other, the killing kind. There are horrors that exist in the night, the bitter wind said, horrors that only children and demons can see. There are horrors that exist in the mind as well, that only the individual can bear witness to. The winter wind sang of things that the mind did not quite remember but that fear never forgot, filled as people are with the haunts and tragedies that make up the shadows of their lives. We can’t endure them, the wind whispered, for when the light and warmth are truly taken we are left shivering naked in the dark. Then we hear a nearby husky chuckle that tells us we are prey. "
― Thea Harrison , True Colors (Elder Races, #3.5)
50
" We are aberrations—beings born undead, neither one thing nor another, or two things at once … uncanny things that have nothing to do with the rest of creation, horrors that poison the world by sowing our madness everywhere we go, glutting daylight and darkness with incorporeal obscenities. From across an immeasurable divide, we brought the supernatural into all that is manifest. Like a faint haze it floats around us. We keep company with ghosts. Their graves are marked in our minds, and they will never be disinterred from the cemeteries of our remembrance. Our heartbeats are numbered, our steps counted. Even as we survive and reproduce, we know ourselves to be dying in a dark corner of infinity. Wherever we go, we know not what expects our arrival but only that it is there. "
― Thomas Ligotti , The Conspiracy Against the Human Race
52
" When he first said my diagnosis, I couldn't believe it. There must be another PTSD than post-traumatic stress disorder, I thought. I have only heard of war veterans who have served on the front lines and seen the horrors of battle being diagnosed with PTSD. I am a Beverly Hills housewife, not a soldier. I can't have PTSD. Well, I was wrong. Housewives can get PTSD, too, and yours, truly did. "
― , Hiding from Reality: My Story of Love, Loss, and Finding the Courage Within
53
" I cannot understand why we idle discussing religion. If we are honest—and scientists have to be—we must admit that religion is a jumble of false assertions, with no basis in reality. The very idea of God is a product of the human imagination. It is quite understandable why primitive people, who were so much more exposed to the overpowering forces of nature than we are today, should have personified these forces in fear and trembling. But nowadays, when we understand so many natural processes, we have no need for such solutions. I can't for the life of me see how the postulate of an Almighty God helps us in any way. What I do see is that this assumption leads to such unproductive questions as why God allows so much misery and injustice, the exploitation of the poor by the rich and all the other horrors He might have prevented. If religion is still being taught, it is by no means because its ideas still convince us, but simply because some of us want to keep the lower classes quiet. Quiet people are much easier to govern than clamorous and dissatisfied ones. They are also much easier to exploit. Religion is a kind of opium that allows a nation to lull itself into wishful dreams and so forget the injustices that are being perpetrated against the people. Hence the close alliance between those two great political forces, the State and the Church. Both need the illusion that a kindly God rewards—in heaven if not on earth—all those who have not risen up against injustice, who have done their duty quietly and uncomplainingly. That is precisely why the honest assertion that God is a mere product of the human imagination is branded as the worst of all mortal sins. "
― Paul A.M. Dirac
54
" Henry Miller, Genet, Sade, Bataille are really important writers for me and I love them, but I feel often they don’t love me, you know? I feel I always have to wrap my head around the way the girl is treated in the works, and the way the woman writer has been treated within their philosophies. I think of Kathy Acker’s Blood and Guts in High School, where Janey Smith is in an S&M relationship with Jean Genet, who she follows around the deserts of Algeria, and he’s horrible to her, and that’s what I think of when I think of my relationship to those writers. I think you have to read the text, obviously, despite that.
You seem to be subverting Sade and Bataille’s ideas of the whore, and Henry Miller – all of his cunt portraits, all of his horrors that he writes about – you’re writing about it from an interiority and a subjectivity that we don’t typically get with the ‘whore’ or the ‘slut’ or the sexual girl. "
― Kate Zambreno
58
" A unified Iran is constituted not only politically but also affectively. Liberty and constitutional rule bring " Affection among us." The affective sentiment- that of bonding among differing brothers-produces political bonds of national unity and was associatively linked with other desires. Perhaps foremost was the desire to care for and defend the mother, in particular her bodily integrity. The same words were commonly used to discuss territory and the female body. Laura Mulvey calls these words keys " that could turn either way between the psychoanalytic and the social" (1980, 180). They are not " just words" that open up to either domain; they mediate between these domains, taking power of desire from one to the other. More appropriately, they should be considered cultural nodes of psyhosocial condensation. Tajavuz, literally meaning transgression, expresses both rape and the invasion of territory. Another effective expression, as already noted, was Khak-i pak-i vatan, the pure soil of the homeland. The word used for " pure," pak, is saturated with connotations of sexual purity. Linked to the idea of the purity of a female vatan was the metaphoric notion of the " skirt of chastity" (daman-i 'iffat) and its purity-whether it was stained or not. It was the duty of Iranian men to protect that skirt. The weak and sometimes dying figure of motherland pleaded t her dishonorable sons to arise and cut the hands of foreigners from her skirt. Expressing hope for the success of the new constitutional regime by recalling and wishing away the horrors of previous years, an article in Sur-o Israfil addressed Iran in the following terms: " O Iran! O our Mother! You who have given us milk from the blood of your veins for many long years, and who have fed us with the tissues of your own body! Will we ever live to see your unworthy children entrust your skirt of chastity to the hands of foreigners? Will our eyes ever see foreigners tear away the veil of your chastity? "
