Best 747 quotes in «punishment quotes» category

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 governments." [On Water]

Sloane wasn't interested. As a police officer he was concerned with crime, not punishment.

Sometimes a writer is punished by misunderstanding from what he had written...

Sometimes love can be both the punishment and the crime.

Sometimes, not handing out the punishment when it is most expected is the best way to bring lasting repentance.

So often, children are punished for being human. Children are not allowed to have grumpy moods, bad days, disrespectful tones, or bad attitudes, yet we adults have them all the time! We think if we don't nip it in the bud, it will escalate and we will lose control. Let go of that unfounded fear and give your child permission to be human. We all have days like that. None of us are perfect, and we must stop holding our children to a higher standard of perfection than we can attain ourselves. All of the punishments you could throw at them will not stamp out their humanity, for to err is human, and we all do it sometimes.

Studies find that kids who are punished are more likely to misbehave in the future. Punishment actually increases the undesired behavior.

Sophia," she said, "this is really not something to argue about. You can see for yourself that life is hard enough without being punished for it afterwards. We get comfort when we die, that's the whole idea

special thanks to Martha Sharpe and everyone at Anansi; to Mandy Barber, for the use of her stunning visual art; to Karen Mac Cormack, for her advice during the early stages of this project; and to David Bromige (weaver of radhats), for his enthusiasm which encouraged me to develop this piece into a book-length poem.

The beauty of problem-solving is that, unlike punishment, it offers endless possibilities. If you're committed to punishment and your child continues to misbehave, all you can do is punish more severely. You might hit him harder or take away more privileges, but chances are you won't get any closer to your goal of having a cooperative child. And you'll create a lot of ill will in the process. With problem-solving, you can always go back and brainstorm some more. When you put your heads together, you're bound to come up with something that will work for both of you.

Sure, some of us humans might be angry at a sovereign God about Hell, but know that that is about as meaningful as a few germs being angry at humans about bleach.

That there should be no punishment for kindness. No toll to pay because you wanted to reach out or wear a nice dress or see if the guy across the street is really sleepwalking and maybe help him out of it.

The best reward one can rejoice for his good deeds is to enjoy the punishment

The connection between our archaic system of punishment and our androcentric culture is two-fold. The impulse of resistance, while, as we have seen, of the deepest natural origin, is expressed more strongly in the male than in the female. The tendency to hit back and hit harder has been fostered in him by sex-combat till it has become of great intensity. The habit of authority too, as old as our history; and the cumulative weight of all the religions and systems of law and government, have furthermore built up and intensified the spirit of retaliation and vengeance. They have even deified this concept, in ancient religions, crediting to God the evil passions of men. As the small boy recited; 'Vengeance. A mean desire to get even with your enemies: 'Vengeance is mine saith the Lord'--'I will repay.

The child is brought up to know its social duties by means of a system of love-rewards and punishments, and in this way it is taught that its security in life depends on its parents (and, subsequently, other people) loving it and being able to believe in its love for them.

The cane is just not going to cut it. I shared with some of my colleagues that these brothers live in neighborhoods where they are getting whapped with a piece of stick all night, stabbed with knives, and pegged with screwdrivers that have been sharpened down, and they are leaking blood. When you come to a fella without even interviewing him, without sitting him down to find out why you did what you did, your only interest is caning him, because you are burned out and frustrated yourself. You say to him, ‘Bend over, you are getting six.’ And the boy grits his teeth, skin up his face, takes those six cuts, and he is gone. But have you really been effective? Caning him is no big deal, because he’s probably ducking bullets at night. He has a lot more things on his mind than that. On the other hand, we can further send our delinquent students into damnation by telling them they are no body and all we want to do is punish, punish, punish. Here at R.M. Bailey, we have been trying a lot of different things. But at the end of the day, nothing that we do is better than the voice itself. Nothing is better than talking to the child, listening, developing trust, developing a friendship. Feel free to come to me anytime if something is bothering you, because I was your age once before. Charles chuck Mackey, former vice principal and coach of the R. M. Bailey Pacers school.

The Christian who loves his Master needs not fear any longer for himself. For it is then completely irrational, as it is written thus: 'Perfect love casts out fear.' However, it is very much rational for one to instead fear for the enemies of God.

The consequence model, the logical one, the amoral one, the one which refuses any divine intervention, is a problem really for just the (hypothetical) logician. You see, towards God I would rather be grateful for Heaven (which I do not deserve) than angry about Hell (which I do deserve). By this the logician within must choose either atheism or theism, but he cannot possibly through good reason choose anti-theism. For his friend in this case is not at all mathematical law: the law in that 'this equation, this path will consequently direct me to a specific point'; over the alternative and the one he denies, 'God will send me wherever and do it strictly for his own sovereign amusement.' The consequence model, the former, seeks the absence of God, which orders he cannot save one from one's inevitable consequences; hence the angry anti-theist within, 'the logical one', the one who wants to be master of his own fate, can only contradict himself - I do not think it wise to be angry at math.

The employed are punished by having to do what they do not love. The self-employed are punished by the opposite.

The judge punishes lawbreakers as a burning house injures its occupants. A person may be burned to death while robbing a home or saving a friend. Similarly, from a moral point of view, the judge's work is good or evil, depending on whether the laws he enforces are good or evil.

The fact that the crime and the punishment were related and bound up in the form of atrocity was not the result of some obscurely accepted law of retaliation. It was the effect, in the rites of punishment, of a certain mechanism of power: of a power that not only did not hesitate to exert itself directly on bodies, but was exalted and strengthened by its visible manifestations; of a power that asserted itself as an armed power whose functions of maintaining order were not entirely unconnected with the functions of war; of a power that presented rules and obligations as personal bonds, a breach of which constituted an offence and called for vengeance; of a power for which disobedience was an act of hostility, the first sign of rebellion, which is not in principle different from civil war; of a power that had to demonstrate not why it enforced its laws, but who were its enemies, and what unleashing of force threatened them; of a power which, in the absence of continual supervision, sought a renewal of its effect in the spectacle of its individual manifestations; of a power that was recharged in the ritual display of its reality as 'super-power'.

The fires of hell were seventy times hotter than the fires of the iron.

The law is that you must live in the house you have built. The law is absurd: it is written down nowhere. You are uncertain what crime is, though each life writhing to elude what it has made feels like punishment.

(The false god punishes, the true god slays.)

The idea of death has been associated with the fear of the unknown, and the punishment or reward for our life choices. There is no punishment, and there is no reward. We punish ourselves instantly, when we choose to be destructive. We reward ourselves, when we choose being our loving selves.

The most effective alternative process [to punishment] is probably extinction. This takes time but is much more rapid than allowing the response to be forgotten. The technique seems to be relatively free of objectionable by-products. We recommend it, for example when we suggest that a parent 'pay no attention' to objectionable behavior on the part of his child. If the child's behavior is strong only because it has been reinforced by 'getting a rise out of' the parent, it will disappear when this consequence is no longer forthcoming. (p. 192)

Theoretically, I can imagine that someday we will regard or children not add creatures to manipulate or to change but rather as messengers from a world we once deeply knew, but which we have long since forgotten, who can reveal to us more about the true secrets of life, and also our own lives, than our parents were ever able to.

Then I knew how good you were, to come to me, after all you had seen. The first hour they had me there, do you know what frightened me the most? Oh, it was a torment to me!- far worse than any punishment of theirs. It was the thought that you might stay from me; the thought that I might have driven you away, and with the very thing I meant to keep you near me!

There is a great danger in trying to punish the people you love with your absence: They may not feel as punished but rather relieved!

The power of this Christian talk was produced by many things, among them a remorseless hortatory pedagogy, a hectoring moralising of the individual, and a ceaseless management of the minutiae of everyday life. Above all, it was a form of speech marked by an absence of humour. It was a morose and a deadly serious world. The joke, the humorous kick, the hilarious satires, the funny cut-them-down-to-size jibe, have vanished.’ And in the place of humour, came fear. Christian congregations found themselves rained on by oratorical fire and brimstone. For their own good, of course. As Chrysostom observed with pleasure: ‘in our churches we hear countless discourses on eternal punishments, on rivers of fire, on the venomous worm, on bonds that cannot be burst, on exterior darkness’.

The primitive idea of justice is partly legalized revenge and partly expiation by sacrifice. It works out from both sides in the notion that two blacks make a white, and that when a wrong has been done, it should be paid for by an equivalent suffering. It seems to the Philistine majority a matter of course that this compensating suffering should be inflicted on the wrongdoer for the sake of its deterrent effect on other would-be wrongdoers; but a moment's reflection will shew that this utilitarian application corrupts the whole transaction. For example, the shedding of blood cannot be balanced by the shedding of guilty blood. Sacrificing a criminal to propitiate God for the murder of one of his righteous servants is like sacrificing a mangy sheep or an ox with the rinderpest: it calls down divine wrath instead of appeasing it. In doing it we offer God as a sacrifice the gratification of our own revenge and the protection of our own lives without cost to ourselves; and cost to ourselves is the essence of sacrifice and expiation.

The public execution did not re-establish justice; it reactivated power. In the seventeenth century, and even in the early eighteenth century, it was not, therefore, with all its theatre of terror, a lingering hang-over from an earlier age. Its ruthlessness, its spectacle, its physical violence, its unbalanced play of forces, its meticulous ceremonial, its entire apparatus were inscribed in the political functioning of the penal system.

The punishment for rape should be castration.

There are a whole lot of ways to be perfect, and not one of them is attained through punishment.

There are people who thirst for blood like tigers. Any man who has once tasted this unlimited power over the blood, over the body and spirit of a human creature like himself, a creature created in the same image and subject to the same law of Christ; any man who has tasted this power, this boundless opportunity to humiliate most bitterly another being made in the image of God — becomes the servant instead of the master of his own emotions. Tyranny is a habit. It can and does eventually develop into a disease. I believe that the best of men may grow coarse, degrade to the level of a beast by sheer force of habit. Blood and power intoxicate one, they develop callousness and lust. The greatest perversions grow finally acceptable and even delicious to mind and heart. The man and the citizen perish in the tyrant for ever and the return to human dignity, remorse and spiritual rebirth becomes scarcely possible to him. Besides, the example and mere possibility of arbitrary power are contagious; they are indeed a great temptation. A society which regards such things calmly is already corrupt at the roots.

There may be a lot of things that can’t be helped. But maybe when handled by someone else, there is a different way of doing it. Yet you have always chosen the most extreme methods. You just end up hurting people around you. Why? Why are you so cruel to such an extreme? -Ruo Xi

There was a feeling in him like waiting for a punishment.

There's always enough retribution to be dealt.

They value punishment because they think it means their actions are important - that they are important. You don't get punished for doing something unimportant, after all.

There was no way a world as corrupted as this could be saved or all of the wrongdoers punished.

The smallest world on earth is that which is created by a closed mind.

The theology of the average colored church is basing itself far too much upon 'Hell and Damnation'—upon an attempt to scare people into being decent and threatening them with the terrors of death and punishment. We are still trained to believe a good deal that is simply childish in theology. The outward and visible punishment of every wrong deed that men do, the repeated declaration that anything can be gotten by anyone at any time by prayer. [Essay entitled 'On Christianity', published posthumously]

The threat of punishment at home or school only served as a challenge to figure out how to circumvent the consequences when I did what I wanted to do anyway. I didn't fear the punishment, I just saw it as an inconvenience to work around.

The world's last prison will be simply a hospital for moral incurables.

The wrath of God is never an evil wrath. God gets angry because he loves people like a mother would love her child if someone were to harm it. There is something wrong if the mother never gets angry; it is safe to say that that is the unloving mother.

They look upon fraud as a greater crime than theft, and therefore seldom fail to punish it with death; for they allege, that care and vigilance, with a very common understanding, may preserve a man's goods from thieves, but honesty has no defence against superior cunning; and, since it is necessary that there should be a perpetual intercourse of buying and selling, and dealing upon credit, where fraud is permitted and connived at, or has no law to punish it, the honest dealer is always undone, and the knave gets the advantage.

These were dangerous thoughts, he knew. They were the kind that crept up on a Watchman when the chase was over and it was just you and him, facing one another in that breathless little pinch between the crime and the punishment. And maybe a Watchman had seen civilization with the skin ripped off one time too many and stopped acting like a Watchman and started acting like a normal human being and realized that the click of the crossbow or the sweep of the sword would make all the world so clean. And you couldn’t think like that, even about vampires. Even though they’d take the lives of other people because little lives don’t matter and what the hell can we take away from them? And, too, you couldn’t think like that because they gave you a sword and a badge and that turned you into something else and that had to mean there were some thoughts you couldn’t think. Only crimes could take place in darkness. Punishment had to be done in the light. That was the job of a good Watchman, Carrot always said. To light a candle in the dark.

The whole value of solitude depends upon oneself; it may be a sanctuary or a prison, a haven of repose or a place of punishment, a heaven or a hell, as we ourselves make it.

They only asked for punishments that fitted their crimes. Not ones that came like cupboards with built-in bedrooms. Not ones you spent your whole life in, wandering through its maze of shelves.

This is an aspect of crime stories I never fully appreciated until I became one: it is so ruinously expensive to mount a defense that, innocent or guilty, the accusation is itself a devastating punishment. Every defendant pays a price.