Best 276 quotes in «tyranny quotes» category

Critics of the U.S. Constitution say it is an instrument of class oppression – made by the rich to the disadvantage of the poor. They deny the reality of separate powers under the Constitution. For them, the inequalities of the market economy must be corrected by government intervention. A century ago Le Bon wrote of the difficulties involved in “reconciling Democratic equalization with natural inequalities.” As Le Bon pointed out, “Nature does not know such a thing as equality. She distributes unevenly genius, beauty, health, vigor, intelligence, and all the qualities which confer on their possessors a superiority over their fellows.” When a politician pretends to oppose the inequalities of nature, he proves to be a special kind of usurper – personifying arrogance in search of boundless power. Logically, the establishment of universal equality would first require the establishment of a universal tyranny (a.k.a., the dictatorship of the proletariat). A formula for doing all this was worked out in the nineteenth century, and was the program of Karl Marx. Le Bon warned that socialism might indeed “establish equality for a time by rigorously eliminating all superior individuals.” He also foresaw the decline of any nation that followed this path (i.e., see the Soviet Union). Such a society would aim at eliminating all risk, speculation and initiative. These stimulants of human activity being suppressed, no progress would be possible. According to Le Bon, “Men would merely have established that equality in poverty desired by the jealousy and envy of a host of mediocre minds.

Democracy is probably the only discovery by mankind which mostly brought it only happiness.

Despots are elected and deposed. Laws are passed and repealed. Nations rise and fall. Individual liberty is eternal.

Discussions about how blacks and whites were to be brought together came to be known as 'contact theory,' and its most prominent spokesman was Gordon Allport. In his 1953 book, The Nature of Prejudice, he wrote that prejudice 'may be reduced by equal status contact between majority and minority groups in the pursuit of common goals. The effect is greatly enhanced if this contact is sanctioned by institutional supports [...]' Schools were the best setting for contact. White children, whose prejudices had not yet hardened, would mix with black children under conditions of equality and strict institutional supervision. Many believed that integration for children was so important that the opposition of parents should be ignored. James S. Liebman of Columbia law school wrote that in order to protect children from the 'tyranny' of their parents they should be required to attend 'schools that are not entirely controlled by parents,' where they could be exposed to 'a broader range of [...] value options than their parents could hope to provide.' Integrated education was the best way to reform 'the malignant hearts and minds of racist white citizens.' Jennifer Hochschild of Princeton agreed that the stakes were so great they justified limiting the will of the public. Because a majority of Americans did not understand the benefits of integration, democracy should be set aside and Americans 'must permit elites to make their choices for them.' She believed parents should be banned from sending children to private schools. The assumptions of the 1950s were that white adults might not integrate willingly, but their children who went to school with blacks would grow up with enlightened views, and the racial problem would be solved.

Don't be a zombie for anyone, if your oppressor likes zombies, cinemas are not located in mars.

Do you mean that the tyrant will dare to use violence against the people who fathered him, and raise his hand against them if they oppose him? So the tyrant is a parricide, and little comfort to his old parent.

Eliminate the tyranny of magic from mankind.

Enlighten the people generally, and tyranny and opressions of the body and mind will vanish like evil spirits at the dawn of day.

Everything is mended by the soil.

Ethics and oversight are what you eliminate when you want absolute power.

Even despotism does not produce its worst effects, so long as individuality exists under it; and whatever crushes individuality is despotism, by whatever name it may be called, and whether it professes to be enforcing the will of God or the injunctions of men.

Every manmade disaster begins when one man thinks for another. However benevolent they begin, the ultimate outcome is tyranny.

for PEOPLE to rule themselves in a REPUBLIC , they must have virtue;for a TYRANT to rule in a TYRANNY ,he must use FEAR.

Fighting cruelty with just criticism is like fighting against sword with a stick.

God is dead, only blood can turn the tables in tyranny.

For your sake, jewel, I am glad at soul I have no other child; For thy escape would teach me tyranny, To hang clogs on them.

Free society's organize around the "invisible hand" while Force society's organize around the State's "visible fist.

Freedom is an idea that no tyrant will ever crush.

From this moment there would be no question of virtue or morality; for despotism cui ex honesto nulla est spes, wherever it prevails, admits no other master; it no sooner speaks than probity and duty lose their weight and blind obedience is the only virtue which slaves can still practice.

Growth requires that you gain mastery over the tyranny of your own memory.

Hard as it may sound, politics means manipulation, but it depends on the individuals in power, whether they are going to manipulate the society for their own benefit or influence it for its own benefit.

His importance to the century just past, and therefore his status as a figure in history as well as in literature, derives from the extraordinary salience of the subjects he ‘took on,’ and stayed with, and never abandoned. As a consequence, we commonly use the term ‘Orwellian’ in one of two ways. To describe a state of affairs as ‘Orwellian’ is to imply crushing tyranny and fear and conformism. To describe a piece of writing as ‘Orwellian’ is to recognize that human resistance to these terrors is unquenchable. Not bad for one short lifetime.

He said to people: you’re free. And they said hooray, and then he showed them what freedom costs and they called him a tyrant and, as soon as he’d been betrayed, they milled around a bit like barn-bred chickens who’ve seen the big world outside for the first time, and then they went back into the warm and shut the door...

Hell in life indicates a state of suffering, of agony, of torture (by others, by circumstances, or by ourselves), and of insipid colors and little joy. Hell is a heavy vibration that drags us spiraling down from the highest to the lowest, darkest vibrations..

His intellectual eminence carries with it corresponding moral responsibilities. The greater a man’s talents, the greater his power to lead astray. It is better that one should suffer than that many should be corrupted. . . Murder kills only the individual - and, after all, what is an individual?

If a man is convinced that he is safe only as long as he uses his power to give others a sense of insecurity, then the measure of their security is in his hands. If security or insecurity is at the mercy of a single individual or group, then control of behavior becomes routine. All imperialism functions in this way.

I do not deny, however, that I planned sabotage. I did not plan it in a spirit of recklessness nor because I have any love of violence. I planned it as a result of a calm and sober assessment of the political situation that had arisen after many years of tyranny, exploitation and oppression of my people by the Whites.

If any locals had seen the dark-robed group as they moved through the darkness they might well have felt the stirrings of fear. Monks – anonymous, rootless, untraceable – were able to commit atrocities with near impunity. ‘Our angels’ some Christians called them. Rubbish, said non-Christians. They were not angels but ignorant, boorish thugs, men in appearance only who ‘led the lives of swine, and openly did and allowed countless unspeakable crimes’. As the author Eunapius wrote with sardonic distaste: ‘in those days every man who wore a black robe and consented to behave in unseemly fashion in public, possessed the power of a tyrant, to such a pitch of virtue had the human race advanced!’ Even a wholeheartedly Christian emperor mutedly observed that ‘the monks commit many crimes’. And on that night, these monks were about to commit another. Shenoute’s target was not, this time, one of his monks but one of the wicked, godless pagans. In sermon after furious sermon Shenoute had turned his famously fiery prose on these people. Their hearts were ‘the nests of the spirits of wickedness’. If disturbed then these evil people would spit out poison. The Bible, Shenoute told his congregants, said that those who set up pagan images should be killed. As he put it in one particularly vigorous sermon, God wished His people to ‘remove the abominations from His presence’. The emperors, Shenoute thundered, had declared that the entire earth must be cleansed of perversions. No stone was to be left on top of any other stone of any pagan temple. Not one. In the entire earth.

I am not in all cases and under all circumstances against a violent revolution. I believe with some medieval and Renaissance Christian thinkers who taught the admissibility of tyrannicide that there may indeed, under a tyranny, be no other possibility, and that a violent revolution may be justified. But I also believe that any such revolution should have as its only aim the establishment of a democracy; and by a democracy I do not mean something as vague as ‘the rule of the people’ or ‘the rule of the majority’, but a set of institutions (among them especially general elections, i.e. the right of the people to dismiss their government) which permit public control of the rulers and their dismissal by the ruled, and which make it possible for the ruled to obtain reforms without using violence, even against the will of the rulers. In other words, the use of violence is justified only under a tyranny which makes reforms without violence impossible, and it should have only one aim, that is, to bring about a state of affairs which makes reforms without violence possible.

If political authority is not limited, the division of powers, ordinarily the guarantee of freedom, becomes a danger and a scourge.

If there is no struggle, there is no progress. Those who profess to favor freedom, and yet deprecate agitation, are men who want crops without plowing up the ground. They want rain without thunder and lightning. They want the ocean without the roar of its many waters. ...Power concedes nothing without a demand. It never did and it never will. ...Find out just what people will submit to, and you have found the exact amount of injustice and wrong which will be imposed upon them; and these will continue until they are resisted with either words or blows, or with both. The limits of tyrants are prescribed by the endurance of those whom they oppress.

If you do not want to stop the wheels of progress; if you do not want to go back to the Dark Ages; if you do not want to live again under tyranny, then you must guard your liberty, and you must not let the church get control of your government. If you do, you will lose the greatest legacy ever bequeathed to the human race—intellectual freedom. Now let me tell you another thing. If all the energy and wealth wasted upon religion—in all of its varied forms—had been spent to understand life and its problems, we would today be living under conditions that would seem almost like Utopia. Most of our social and domestic problems would have been solved, and equally as important, our understanding and relations with the other peoples of the world would have, by now, brought about universal peace. Man would have a better understanding of his motives and actions, and would have learned to curb his primitive instincts for revenge and retaliation. He would, by now, know that wars of hate, aggression, and aggrandizement are only productive of more hate and more human suffering. The enlightened and completely emancipated man from the fears of a God and the dogma of hate and revenge would make him a brother to his fellow man. He would devote his energies to discoveries and inventions, which theology previously condemned as a defiance of God, but which have proved so beneficial to him. He would no longer be a slave to a God and live in cringing fear!

If the world is unjust, get drunk, wave a sword, then cut off heads.

I know not why any one but a schoolboy in his declamation should whine over the Commonwealth of Rome, which grew great only by the misery of the rest of mankind. The Romans, like others, as soon as they grew rich, grew corrupt; and in their corruption sold the lives and freedoms of themselves, and of one another.

Implicit … in the very idea of ordered liberty, was a rejection of absolute truth, the infallibility of any idea or ideology or theology or “ism,” any tyrannical consistency that might lock future generations into a single, unalterable course, or drive both majorities and minorities into the cruelties of the Inquisition, the pogrom, the gulag, or the jihad. ... A rejection of absolutism, in all its forms, may sometimes slip into moral relativism or even nihilism, an erosion of values that hold society together…

In a fully developed bureaucracy there is nobody left with whom one can argue, to whom one can present grievances, on whom the pressures of power can be exerted. Bureaucracy is the form of government in which everybody is deprived of political freedom, of the power to act; for the rule by Nobody is not no-rule, and where all are equally powerless, we have a tyranny without a tyrant.

In a democracy, there will be more complaints but less crisis, in a dictatorship more silence but much more suffering.

In 1778, Jefferson presented to the Virginia legislature "A Bill for the More General Diffusion of Knowledge," in which he argued that all forms of government could degenerate into tyranny. The best way of preventing this, he wrote, is "to illuminate, as far as practicable, the minds of the people at large." The study of history could serve as an especially effective bulwark, allowing the people to learn how to defeat tyranny from past examples. Jefferson would return again and again to the importance of education in a democracy.

In her mind, her actions were treason to the false federation, but loyalty to the real United States of America, the one created by a document she had memorized. The real document was set on fire by what the news called "petty arsons" when the National Archives burned down. Bev knew better—she knew who was behind the destruction of the country's most important document. It was more than a document, it was a symbol—a symbol of freedom from tyranny, and one the Federal Government could no longer afford to abide by.

In every age it has been the tyrant, the oppressor and the exploiter who has wrapped himself in the cloak of patriotism, or religion, or both to deceive and overawe the People." (Canton, OH, Anti-War Speech, June 16, 1918)

it is not true that good can follow only from good and evil only from evil, but that often the opposite is true. Anyone who fails to see this is, indeed, a political infant.

In this confusion we begin to see what lies behind John Paul II's startling warning about democracy "effectively mov[ing] towards a form of totalitarianism." It begins to happen at a practical level when we simultaneously hold that rights which arise from the dignity of the person are also a matter of "bargaining." New rights can be claimed or created, and whatever privileges can be negotiated around them are then secured by reference to human dignity, even when these new rights are directly contrary to the human dignity of some, for example, the unborn or the elderly sick. This confusion about the nature of rights debases their currency and undermines the first principles of democracy. Such freedom gradually becomes a tyrannical "freedom of the 'the strong' against the weak, who have no choice but to submit.

In tyranny, my sword belongs not in a scabbard.

I read once, and I wished I could remember where, that Brave was a place. You could just go there if you wanted. There were dozens of Braves, everywhere, all over the world, where ordinary people stood up to tyranny and oppression.

Irony: Taking a 170-year-old envy-based "philosophy," which has led to the murder of several hundred million human beings and the oppression of billions more, and calling it "progressive".

It is blasphemy to call tyrants and oppressors, God’s ministers. They are more properly the messengers of Satan to buffet us. No rulers are properly God’s ministers, but such as are just, ruling in the fear of God

In my opinion the main evil of the present democratic institutions of the United States does not arise, as is often asserted in Europe, from their weakness, but from their overpowering strength; and I am not so much alarmed at the excessive liberty which reigns in that country as at the very inadequate securities which exist against tyranny.

In your absolute defiance against tyranny, lies and all odds; lies therein, your true moral strength. Rise!

They're hungry for this, I realized. Even after they've seen what he can do, even after watching their own people die. The Darkling wasn’t just offering them an end to war, but an end to weakness. After all these long years of terror and suffering, he would give them something that had seemed permanently beyond their grasp: victory. And despite their fear, they loved him for it.

It is amazing how dispiriting it can be to enter a learning environment and to be made immediately to suppress your own exploratory inclinations. So many learning environments in the world are still like this. Don’t question what you are taught! Just listen and get good marks on the test! It conditions us to be slaves. The minute we abandon our inquisitive nature, we cede our consciences to the whims of tyrants. We are capable of better. We owe it to ourselves and each other to create better opportunities that enhance human potential. Education is the externality that allows for this, but our methods of education must promote self-guidance and self-reliance.