1
" To know and not to know, to be conscious of complete truthfulness while telling carefully constructed lies, to hold simultaneously two opinions which cancelled out, knowing them to be contradictory and believing in both of them, to use logic against logic, to repudiate morality while laying claim to it, to believe that democracy was impossible and that the Party was the guardian of democracy, to forget whatever it was necessary to forget, then to draw it back into memory again at the moment when it was needed, and then promptly to forget it again: and above all, to apply the same process to the process itself -- that was the ultimate subtlety: consciously to induce unconsciousness, and then, once again, to become unconscious of the act of hypnosis you had just performed. Even to understand the word 'doublethink' involved the use of doublethink. "
― George Orwell , 1984
2
" Why did you come in to-night with your heads in the air? 'Make way, we are coming! Give us every right and don't you dare breathe a word before us. Pay us every sort of respect, such as no one's ever heard of, and we shall treat you worse than the lowest lackey!' They strive for justice, they stand on their rights, and yet they've slandered him like infidels in their article. We demand, we don't ask, and you will get no gratitude from us, because you are acting for the satisfaction of your own conscience! Queer sort of reasoning!... He has not borrowed money from you, he doesn't owe you anything, so what are you reckoning on, if not his gratitude? So how can you repudiate it? Lunatics! They regard society as savage and inhuman, because it cries shame on the seduced girl; but if you think society inhuman, you must think that the girl suffers from the censure of society, and if she does, how is it you expose her to society in the newspapers and expect her not to suffer? Lunatics! Vain creatures! They don't believe in God, they don't believe in Christ! Why, you are so eaten up with pride and vanity that you'll end by eating up one another, that's what I prophesy. Isn't that topsy-turvydom, isn't it infamy? "
― Fyodor Dostoevsky , The Idiot
3
" We do not receive wisdom, we must discover it for ourselves, after a journey through the wilderness which no one else can make for us, which no one else can spare us, for our wisdom is the point of view from which we come at last to regard the world. The lives that you admire, the attitudes that seem noble to you, have not been shaped by paterfamilias or a schoolmaster, they have sprung from very different beginnings, having been influenced by everything evil or commonplace that prevailed round about them. They represent a struggle and a victory. I can see that picture of what we were at an earlier stage may not be recognisable and cannot, certainly, be pleasing to contemplate in later life. But we must not repudiate it, for it is a proof that we have really lived, that it is in accordance with the laws of life and of the mind that we have, from the common elements of life, of the life of studios, of artistic groups—assuming one is a painter—extracted something that transcends them. "
― Marcel Proust
6
" She did understand, or at least she understood that she was supposed to understand. She understood, and said nothing about it, and prayed for the power to forgive, and did forgive. But he can't have found living with her forgiveness all that easy. Breakfast in a haze of forgiveness: coffee with forgiveness, porridge with forgiveness, forgiveness on the buttered toast. He would have been helpless against it, for how can you repudiate something that is never spoken? She resented, too, the nurse, or the many nurses, who had attended my father in the various hospitals. She wished him to owe his recovery to her alone—to her care, to her tireless devotion. That is the other side of selflessness: its tyranny. "
― Margaret Atwood , The Blind Assassin
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" [Jesus] stands between us and God, and for that very reason he stands between us and all other men and things. He is the Mediator, not only between God and man, but between man and man, between man and reality. Since the whole world was created through him and unto him (John 1:3; 1st Cor. 8:6; Heb. 1:2), he is the sole Mediator in the world...
The call of Jesus teaches us that our relation to the world has been built on an illusion. All the time we thought we had enjoyed a direct relation with men and things. This is what had hindered us from faith and obedience. Now we learn that in the most intimate relationships of life, in our kinship with father and mother, bothers and sisters, in married love, and in our duty to the community, direct relationships are impossible. Since the coming of Christ, his followers have no more immediate realities of their own, not in their family relationships nor in the ties with their nation nor in the relationships formed in the process of living. Between father and son, husband and wife, the individual and the nation, stands Christ the Mediator, whether they are able to recognize him or not. We cannot establish direct contact outside ourselves except through him, through his word, and through our following of him. To think otherwise is to deceive ourselves.
But since we are bound to abhor any deception which hides the truth from our sight, we must of necessity repudiate any direct relationship with the things of this world--and that for the sake of Christ. Wherever a group, be it large or small, prevents us from standing alone before Christ, wherever such a group raises a claim of immediacy it must be hated for the sake of Christ. For every immediacy, whether we realize it or not, means hatred of Christ, and this is especially true where such relationships claim the sanctions of Christian principles.,,
There is no way from one person to another. However loving and sympathetic we try to be, however sound our psychology, however frank and open our behavior, we cannot penetrate the incognito of the other man, for there are no direct relationships, not even between soul and soul. Christ stands between us, and we can only get into touch with our neighbors through him. That is why intercession is the most promising way to reach our neighbors, and corporate prayer, offered in the name of Christ, the purest form of fellowship. "
― Dietrich Bonhoeffer , The Cost of Discipleship
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" There had been three of them once: James, then a sister named Fonsiba, then Lucas, children of Aunt Tomey's Turl, old Carother McCaslin's son, and Tennie Beauchamp, whom Edmonds' great-uncle Amodeus McCaslin won from a neighbor in a poker game in 1859. . .But James, the eldest, ran away before he became of age and didn't stop until he had crossed the Ohio River and they never heard from or of him again at all––that is, that his white kindred ever knew. It was as though he had not only. . .put running water between himself and the land of his grandmother's betrayal and his father's nameless birth, but he had interposed latitude and geography too, shaking from his feet forever the very dust of the land where his white ancestor could acknowledge or repudiate him from one day to another, according to his whim, but where he dared not even repudiate the white ancestor save when it met the white man's humor of the moment. "
― William Faulkner , Go Down, Moses
12
" I understood that people are trying to transform themselves all the time: the universal urge to be otherwise. So as not to look as they look, sound as they sound, be treated as they are treated, suffer in the ways they suffer, etc., etc., they change hairdos, tailors, spouses, accents, friends, they change their addresses, their noses, their wallpaper, even their forms of government, all to be more like themselves or less like themselves, or more like or less like that exemplary prototype whose image is theirs to emulate or to repudiate obsessively for life. "
― Philip Roth , Operation Shylock: A Confession
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" To re-establish man at the heart of his destiny is, they claim, to repudiate all ethics. However, far from God's absence authorizing all license, the contrary is the case, because man is abandoned on the earth, because his acts are definitive, absolute engagements. He bears the responsibility for a world which is not the work of a strange power, but of himself, where his defeats are inscribed, & his victories as well. "
― Simone de Beauvoir , The Ethics of Ambiguity
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" As the result of its systems and of its efforts, it would seem that socialism, notwithstanding all its self-compaceny, can scarcely help perceiving the monster of legal plunder. But what does it do? It disguises it cleverly from others, and even from itself, under the seductive names of fraternity, solidarity, organization, association. And because we do not ask so much at the hands of the law, because we only ask it for justice, it alleges that we reject fraternity, solidarity, organization, and association; and they brand us with the name of individualists. We can assure them that what we repudiate is not natural organization, but forced organization. It is not free association, but the forms of association that they would impose upon us. It is not spontaneous fraternity, but legal fraternity. It is not providential solidarity, but artificial solidarity, which is only an unjust displacement of responsibility. Socialism, like the old policy from which it emanates, confounds Government and society. And so, every time we object to a thingbeing done by Government, it concludes that we object to its being done at all. We disapprove of education by the State--then we are against education altogether. We object to a State religion--then we would have no religion at all. We object to an equality which is brought about by the State then we are against equality, etc., etc. They might as well accuse us of wishing men not to eat, beacuse we object to the cultivation of corn by the State. "
― Frédéric Bastiat , The Law
