Best 747 quotes in «punishment quotes» category

If life is a classroom then you’re still in the learning process part. In the learning process part, if you make a mistake you can just erase it and try again. In a classroom your mistakes deserve course correction and education, not punishment. Here the goal is to teach you how to behave better, not to fail or get rid of you. In a classroom, you can be a work in progress, and that’s okay. In a classroom, you are free to make mistakes in order to learn, because mistakes are part of learning. There are still consequences to every choice, but in a classroom you can’t fail, because your value isn’t on the line. If life is a classroom, you have the same value no matter how much you struggle, how many mistakes you make or how you perform. If life is a classroom you are safe.

If pain is too bad to be executed by everybody, and seen by everybody, is it not because it is too bad?

If the police catch someone using their mobile phone whilst driving they should have the right to confiscate the person’s license with immediate effect, AND confiscate their car keys so they have to walk home. I don’t care if they’re 200 or 400 miles from home, take their keys off them. And no need to waste the court’s time over this one. They don’t go to court. The police should have the power to write out a year’s driving ban on the spot and force them to surrender their license. Anyone got any arguments over this one?

If you do good things only because you fear punishment or rejection if you don’t, does it really count? Think about it. Are they real choices or are you being held hostage?

If you harm a horse do you make him better or worse?" "Worse.

If you’re still waiting for it, it mean you’re not yet ready for it…whatever “it” is…so stop looking at waiting as a punishment and start looking at it as preparation!

If you refuse to deal with time today, time will deal with you tomorrow.

I had authority issues. In my defense, my math teacher had it coming. She’d made me write one hundred on the black board, so I wrote one, zero, zero in words since one hundred consisted of those numbers. Because she hadn't been specific in her instructions,she’d berated me for being a smart aleck. The whole class had laughed at me. The next morning, they had to cut her out of her chair.

I had no real idea how ugly the subject of punishment would become when I began this study, and it has been enough to bear me down at times. What people will do to other people is indeed a hell in our midst.

I made spasmodic efforts to work, assuring myself that once I began working I would forget her. The difficulty was in beginning. There was a feeling of weakness, a sort of powerlessness now, as though I were about to be ill but was never quite ill enough, as though I were about to come down with something I did not quite come down with. It seemed to me that for the first time in my life I had been in love, and had lost, because of the grudgingness of my heart, the possibility of having what, too late, I now thought I wanted. What was it that all my life I had so carefully guarded myself against? What was it that I had felt so threatened me? My suffering, which seemed to me to be a strict consequence of having guarded myself so long, appeared to me as a kind of punishment, and this moment, which I was now enduring, as something which had been delayed for half a lifetime. I was experincing, apparently, an obscure crisis of some kind. My world acquired a tendency to crumble as easily as a soda cracker. I found myself horribly susceptible to small animals, ribbons in the hair of little girls, songs played late at night over lonely radios. It became particularly dangerous for me to go near movies in which crippled girls were healed by the unselfish love of impoverished bellhops. I had become excessively tender to all the more obvious evidences of the frailness of existence; I was capable of dissolving at the least kind word, and self-pity, in inexhaustible doses, lay close to my outraged surface. I moved painfully, an ambulatory case, mysteriously injured.

I know that the Kaiser incarnates all there is of brute force and of murder. And yet I would not, if I had the power, kill the Kaiser. I would do to him what Thomas Paine wanted to do to the king of England. He said, "Destroy the king, but save the man.

I lay in bed that night, a first-time drunkard at seven years of age, pondering the punishment I knew would arrive on callused palms. In the forest, as if sensing my plight, wolves howled nocturnal laments. The magnificent lunar lullabies of my lupine brethren wooed me into a deep and cleansing sleep.

I hate that it sounds like a punishment.

I know the consequences of what I’ve done. Kill me if You must. There was a long silence, and I could sense Her softening, that strange affection She shared with me above the others. Do you think I rejoice in death? I raised my head. What? There is no joy for Me in punishing you or in taking lives. I do what I must to survive. And not only would I not delight in your death, I would mourn it. You must know by now how dear you are to Me. I swallowed. Why me? Why do I have Your favor more so than the others? She was so tender with me, lifting me up from the sand as if She were cradling a baby. Considering her timelessness and my temporariness, I practically was a newborn in Her eyes. Throughout My many, many years and all the sirens I’ve carried in My hands, none of them has considered Me as you do. There’s been a detachment, a deliberate isolation between them and Me. But you? You come to Me with a sweetness, an attempt to understand. You come to Me even when you are not called. I feel for you what a mother feels for her daughter. To end your life would be to end Mine. I cried again. I’m so sorry. I never wanted to hurt You.

I leave this as a declaration of intent, so no one will be confused. One: "Si vis pacem, para bellum." Latin. Boot Camp Sergeant made us recite it like a prayer. "Si vis pacem, para bellum - If you want peace, prepare for war." Two: Frank Castle is dead. He died with his family. Three: in certain extreme situations, the law is inadequate. In order to shame its inadequacy, it is necessary to act outside the law. To pursue... natural justice. This is not vengeance. Revenge is not a valid motive, it's an emotional response. No, not vengeance. Punishment.

Immigration detainees are the ghosts of real prisoners, being punished in advance for crimes that will demand a life sentence.

I'm more haunted by how what I've said and the things I've done have caused harm to myself and others than I am worried that God will punish me for being bad. Because in the end, we aren't punished for our sins as much as we are punished by our sins.

I'm not interested in absolute moral judgments. Just think of what it means to be a good man or a bad one. What, after all, is the measure of difference? The good guy may be 65 per cent good and 35 per cent bad—that's a very good guy. The average decent fellow might be 54 per cent good, 46 per cent bad—and the average mean spirit is the reverse. So say I'm 60 per cent bad and 40 per cent good—for that, must I suffer eternal punishment? "Heaven and Hell make no sense if the majority of humans are a complex mixture of good and evil. There's no reason to receive a reward if you're 57/43—why sit around forever in an elevated version of Club Med? That's almost impossible to contemplate.

I’m rewarded, uh, I mean punished, with a slap to my backside.

Imprisonment is the form of punishment which may detrimentally affect not only the offender but also his family and his employment and because of its duration it can seldom be kept from becoming general public knowledge. It [...] can have a lasting demoralising effect on the character and personality of the offender. The loss of liberty, tedium, regimentation [...] which prison life entails, have a greater potentiality than a whipping for destroying the offender's self-esteem and the integrity of his character and for changing, for the worse, his way of life.

In a now-familiar paradox of punishment it was explained again and again that all these physical attacks were a kindness. The Church persecutes, Augustine said, in the spirit of love. Jerome, the biblical scholar and saint, concurred: it was not cruel to defend God’s honour – in the Bible sinners suffer punishments up to and including death. Chrysostom agreed: if he were to punish your earthly body, he reassured his listeners, it was only to protect your eternal one so that ‘you may be saved, and we may rejoice, and God may be glorified now and always, for ever and ever without end. Amen.’ Those receiving such salvation might, not unreasonably, have felt otherwise. One monk in Shenoute’s care was saved with beatings so savage that he died of his injuries. And what if people, disinclined to rejoice, became frightened by the fact that their neighbours were spying on them, reporting on them, hounding them in their homes? Well, fear too had its benefits. Better to be scared than to sin. ‘Where there is terror,’ said Augustine, ‘there is salvation . . . Oh, merciful savagery!’ The intellectual foundations for a thousand years of theocratic oppression were being laid.

I nee to reason for a plague, ... As far as I know no comets or eclipses have been forecast, and our sins are not great enough for God to be concerned with us.

Injury makes one prudent,' says the proverb; insofar as it makes one prudent it also makes one bad. Fortunately, it frequently makes people stupid.

In short, the right given to one man to inflict corporal punishment on another is one of the ulcers of society, one of the most powerful destructive agents of every germ and every budding attempt at civilization, the fundamental cause of its certain and irretrievable destruction.

I no longer fear the pain...I fear no release from this torture...knowing that I've hurt him and he can't forgive me...that he won't be able to make me his good girl again.

Instead of feeling an urge to fix the problem or make amends, punishment prompts a child to think selfishly. What television shows will she be forced to miss? What dessert will she have to give up? She’s likely to be filled with resentment instead of remorse.

It appears now to be universally admitted that, before the exile, the Israelites had no belief in rewards and punishments after death, nor in anything similar to the Christian heaven and hell; but our story proves that it would be an error to suppose that they did not believe in the continuance of individual existence after death by a ghostly simulacrum of life. Nay, I think it would be very hard to produce conclusive evidence that they disbelieved in immortality; for I am not aware that there is anything to show that they thought the existence of the souls of the dead in Sheol ever came to an end. But they do not seem to have conceived that the condition of the souls in Sheol was in any way affected by their conduct in life. If there was immortality, there was no state of retribution in their theology. Samuel expects Saul and his sons to come to him in Sheol.

In the ensuing centuries, texts that contained such dangerous ideas paid a heavy price for their ‘heresy’. As has been lucidly argued by Dirk Rohmann, an academic who has produced a comprehensive and powerful account of the effect of Christianity on books, some of the greatest figures in the early Church rounded on the atomists. Augustine disliked atomism for precisely the same reason that atomists liked it: it weakened mankind’s terror of divine punishment and Hell. Texts by philosophical schools that championed atomic theory suffered. The Greek philosopher Democritus had perhaps done more than anyone to popularize this theory – though not only this one. Democritus was an astonishing polymath who had written works on a breathless array of other topics. A far from complete list of his titles includes: On History; On Nature; the Science of Medicine; On the Tangents of the Circle and the Sphere; On Irrational Lines and Solids; On the Causes of Celestial Phenomena; On the Causes of Atmospheric Phenomena; On Reflected Images . . . The list goes on. Today Democritus’s most famous theory is his atomism. What did the other theories state? We have no idea: every single one of his works was lost in the ensuing centuries. As the eminent physicist Carlo Rovelli recently wrote, after citing an even longer list of the philosopher’s titles: ‘the loss of the works of Democritus in their entirety is the greatest intellectual tragedy to ensue from the collapse of the old classical civilisation’.

Is it justice to make evil, and then punish for it?

It became clear to him that all the dreadful evil he had been witnessing in prisons and jails and the quiet self-satisfaction of the perpetrators of this evil were the consequences of men trying to do what was impossible; trying to correct evil while being evil themselves...Now he saw clearly what all the terrors he had seen came from, and what ought to be done to put a stop to them. The answer he could not find was the same that Christ gave to Peter. It was that we should forgive always an infinite number of times because there are no men who have not sinned themselves, and therefore none can punish or correct others.

It had all been quite uncannily painless. I was left with a sense of not having suffered enough. Only sometimes in dreams did I experience certain horrors, glimpses of punishment which would perhaps yet find its hour.

In their silence they continued both to protect me and to punish me. The memory of that night was now the only tie between us, eclipsing everything else.

Is it not true that in ancient times the worst punishment of all was not death, but banishment?

Isn’t Santa just a stand in for the society that has locked them up for formative years? Something that watches and judges, telling them that they got what they deserved based on their behavior? Surely they have to have noticed that Saint Nick, like the judicial system itself, tends to look more favorably upon rich children. He is fat, white, past middle age, and holds all the cards.

Isn't watching sacred potential kill itself as good a punishment as eternal fire?

I stood behind the man’s chair, my blade at his throat. “Why do you do it?” I asked, knowing he wouldn’t answer. “Kill people, and blow up buildings, and sell drugs?” It was what they all did. Committed crimes. That was why I killed them. “You’re a criminal, a terrorist, a danger. And I have been asked to take you out.” I told him. I was legend now, yet he asked the same question all the others did. “What is your name?” My sensitive ears tuned out the slit as my sword cut his neck. I walked around the chair to see his face. I watched as his eyes–slowly at first–changed from blue to milky white. His skin went pale. And as I heard him take his last breath, I ducked in so my lips hovered at his ear, and whispered, “My name, is Sharden.

It had all seemed so simple: render unto Caesar what is Caesar’s. Render unto God what is God’s. As the fourth century drew to its close and the fifth century opened, caveats were added, complications brought to bear. What, asked some of the most powerful preachers, if God and Caesar both laid claim to the same thing? Well, said the great thinkers of the first Christian century, in that case God took precedence. As Augustine put it, if God’s law diverged from Roman law then the Heavenly City and its inhabitants were compelled ‘to dissent, and to become obnoxious to those who think differently’. Everything – man, law, and even bureaucracy – was now to give way to God. Or rather, to His Church. And if this meant some sticky moments on earth then so be it, for, argued another aggressive Christian cleric, the greatest wrong that one could do was not to disobey the law but to disobey God.

[I]t is a mistake to rush to impose the individual ethical responsibility that the corporate structure deflects. This is the temptation of the ethical which, as Zizek has argued, the capitalist system is using in order to protect itself in the wake of the credit crisis - the blame will be put on supposedly pathological individuals, those’ abusing the system’, rather than on the system itself. But the evasion is actually a two step procedure - since structure will often be invoked (either implicitly or openly) precisely at the point when there is the possibility of individuals who belong to the corporate structure being punished. At this point, suddenly, the causes of abuse or atrocity are so systemic, so diffuse, that no individual can be held responsible… But this impasse - it is only individuals that can be held ethically responsible for actions, and yet the cause of these abuses and errors is corporate, systemic - is not only a dissimulation: it precisely indicates what is lacking in capitalism. What agencies are capable of regulating and controlling impersonal structures? How is it possible to chastise a corporate structure? Yes, corporations can legally be treated as individuals - but the problem is that corporations, whilst certainly entities, are not like individual humans, and any analogy between punishing corporations and punishing individuals will therefore necessarily be poor. And it is not as if corporations are the deep-level agents behind everything; they are themselves constrained by/expressions of the ultimate cause-that-is-not-asubject: Capital.

It is better to tell the truth and face the punishment, than to lie and face the consequences.

It is better for a leader to make a mistake in forgiving than to make a mistake in punishing.

It is not only the prisoners who grow coarse and hardened from corporeal punishment, but those as well who perpetrate the act or are present to witness it.

It is said that we do not make the guilty party suffer for the sake of suffering; it is nonetheless true that we find it right that he should suffer.

It is the inextricable masculinity in our idea of government which so revolts at the idea of women as voters. 'To govern:' that means to boss, to control, to have authority; and that only, to most minds. They cannot bear to think of the woman as having control over even their own affairs; to control is masculine, they assume. Seeing only self-interest as a natural impulse, and the ruling powers of the state as a sort of umpire, an authority to preserve the rules of the game while men fight it out forever; they see in a democracy merely a wider range of self interest, a wider, freer field to fight in.

It is true that my shunning was a message from our community to my mother. Her rejection of me was a measure of the humiliation she felt. She believed until her death that I caused her to lose her friends and her stature in the town.

It is the old masculine spirit of government as authority which is so slow in adapting itself to the democratic idea of government as service. That it should be a representative government they grasp, but representative of what? of the common will, they say; the will of the majority;--never thinking that it is the common good, the common welfare, that government should represent.

It rubs against me, dipping between my hot lips and makes me whimper with yearning. You remove it dramatically and raise it up, out of my eye line, although I imagine that you are inspecting it. “Yes, definitely a slut, aren’t you?” “Yes, sir.” I reply instantly. My voice sounds needy – already.

(…)man holds the remedy in his own hands, and lets everything go its own way, simply through cowardice- that is an axiom.

I was shocked to read that Lord Ferrers, a Home Office minister, when booked for speeding and presented with a £40 fixed penalty with three penalty points, them wrote to the Suffolk police to thank them for catching him. There is a sickness in England. If his lordship appreciates punishment so much, it was unkind just to fine him. He should have been caned, with his trousers down, by the side of the road.

I watch him go, and wonder if being good isn't its own punishment as much as it's supposed to be its own reward.

Look for alternatives to punishments, not only alternative punishments.