Best 93 quotes in «retribution quotes» category

The divine power moves with difficulty, but at the same time surely.

There are some duties we owe even to those who have wronged us. There is, after all, a limit to retribution and punishment.

The forces of retribution are always listening. They never sleep.

The light that stopped the night felt like forgiveness.

We must repay goodness and wickedness: but why exactly to the person who has done us a good or a wicked turn?

Too much of nothing, it just makes a fellow mean.

We're out playing ball in the gym, I put boogers on the basketball and pass it to him.

You beef wit me, I'm-a even the score equally. Take you on Jerry Springer and beat your ass legally.

When they finally put you in the ground, I'll stand on your grave and tramp the dirt down.

You can bring your enemies to their knees with the possible exception of the North Vietnamese.

Your so bitter, like kitty litter.

Ashes, ashes.” Her whispered words of an old rhyme smashed through the silence as thunder, and in unison, the shadow figures answered. “We all fall down.

A system of justice does not need to pursue retribution. If the purpose of drug sentencing is to prevent harm, all we need to do is decide what to do with people who pose a genuine risk to society or cause tangible harm. There are perfectly rational ways of doing this; in fact, most societies already pursue such policies with respect to alcohol: we leave people free to drink and get inebriated, but set limits on where and when. In general, we prosecute drunk drivers, not inebriated pedestrians. In this sense, the justice system is in many respects a battleground between moral ideas and evidence concerning how to most effectively promote both individual and societal interests, liberty, health, happiness and wellbeing. Severely compromising this system, insofar as it serves to further these ideals, is our vacillation or obsession with moral responsibility, which is, in the broadest sense, an attempt to isolate the subjective element of human choice, an exercise that all too readily deteriorates into blaming and scapegoating without providing effective solutions to the actual problem. The problem with the question of moral responsibility is that it is inherently subjective and involves conjecture about an individuals’ state of mind, awareness and ability to act that can rarely if ever be proved. Thus it involves precisely the same type of conjecture that characterizes superstitious notions of possession and the influence of the devil and provides no effective means of managing conduct: the individual convicted for an offence or crime considered morally wrong is convicted based on a series of hypotheses and probabilities and not necessarily because he or she is actually morally wrong. The fairness and effectiveness of a system of justice based on such hypotheses is highly questionable particularly as a basis for preventing or reducing drug use related harm. For example, with respect to drugs, the system quite obviously fails as a deterrent and the system is not organised to ‘reform’ the offender much less to ensure that he or she has ‘learned a lesson’; moreover, the offender does not get an opportunity to make amends or even have a conversation with the alleged victim. In the case of retributive justice, the justice system is effectively mopping up after the fact. In other words, as far as deterrence is concerned, the entire exercise of justice becomes an exercise based on faith, rather than one based on evidence.

Bullies - when you pick on someone you think is smaller than you, or weaker than you, think again. That person you pick on may be the next President, the next Tycoon, the next General or someone who one day will own you; think again. And ask yourself, is it worth it? Is it worth being mean to someone when it is worth much more to be nice.

There is no satisfaction in vengeance unless the offender has time to realize who it is that strikes him, and why retribution has come upon him.

Accidents and sicknesses are accepted as deserved retribution by the person who has feelings of guilt

After reading Burgum, [Patricia Highsmith] wrote in her cahier that, like Kafka, she felt she was a pessimist, unable to formulate a system in which an individual could believe in God, government or self. Again like Kafka, she looked into the great abyss which separated the spiritual and the material and saw the terrifying emptiness, the hollowness, at the heart of every man, a sense of alienation she felt compelled to explore in her fiction. As her next hero, she would take an architect, 'a young man whose authority is art and therefore himself,' who when he murders, 'feels no guilt or even fear when he thinks of legal retribution'. The more she read of Kafka the more she felt afraid as she came to realise, 'I am so similar to him.

An action made by an unwitting man, shall not define, nor justify a common thought and interpretation.

An action made by a unwitting man, shall not define, nor justify a common though and interpretation.

An action made by an unwitting man, shall not define, nor justify a common thought or interpretation.

And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city, and fire came down from heaven and devoured them. -Revelations 20:9

A strike within the realm of the professional never justifies retribution in the realm of the personal

By making God more monstrous than us, we circumvent the need for redemption.

Franval, who was now absolutely at ease, thought on,y of upsetting others; he behaved in his vindictive, unruly, impetuous way when he was disturbed; he desired his own tranquility again at any price, and in order to obtain it he clumsily adopted the only means most likely to make him lose it once again. If he obtained it he used all his moral and physical facilities only to do harm to others; he was therefore always in a state of agitation, he had either to anticipate the wiles which he forced others to employ against him, or else he had to use them against others.

Destroying someone's life could be remarkably cathartic.

He could not believe that any of them might actually hit somebody. If one did, what a nowhere way to go: killed by accident; slain not as an individual but by sheer statistical probability, by the calculated chance of searching fire, even as he himself might be at any moment. Mathematics! Mathematics! Algebra! Geometry! When 1st and 3d Squads came diving and tumbling back over the tiny crest, Bell was content to throw himself prone, press his cheek to the earth, shut his eyes, and lie there. God, oh, God! Why am I here? Why am I here? After a moment's thought, he decided he better change it to: why are we here. That way, no agency of retribution could exact payment from him for being selfish.

He is not, he hopes, a sentimentalist. He tries not to sentimentalize the animals he kills, or to sentimentalize Bev Shaw. He avoids saying to her 'I don't know how you do it,' in order not to have to hear her say in return, 'Someone has to do it.

For some offenses, there is only retribution." Nora Hawks, "One Woman's Vengeance.

If our social justice is guided by retribution, we will simply perpetuate the use and abuse of power to inflict violence.

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.

In it's purest form, an act of retribution provides symmetry. The rendering payment of crimes against the innocent. But a danger on retaliation lies on the furthering cycle of violence. Still, it's a risk that must be met; and the greater offense is to allow the guilty go unpunished.

I blurt out my story, how I had hired Nicola to be the maîtress d'hôtel at our restaurant, Grappa, when I was seven months pregnant. How I suspected Jake and Nicola had begun having an affair when Chloe was just hours old; and how one night, when Chloe woke up and Jake still wasn't home at two-thirty in the morning, I bundled her up and strapped her into the portable infant carrier, walked the three blocks to the restaurant, and snuck in the side door. The door was locked, but the alarm wasn't on, the first odd thing, because Jake always locks up and sets the alarm before leaving the restaurant. Chloe had fallen back to sleep in her infant seat on the way over, so I carefully nestled the carrier into one of the leather banquettes. I crept through the dining room and into the darkened kitchen, where I could see the office at the far end was aglow with candlelight. As I moved closer I could hear music. "Nessun dorma," from Turandot, Jake's favorite. How fitting. On the marble pastry station I found an open bottle of wine and two empty glasses. It was, to add insult to what was about to be serious injury, a 1999 Tenuta dell'Ornellaia Masseto Toscano- the most expensive wine in our cellar. Three hundred and eighty dollar foreplay. I picked up the bottle and followed the trail of clothes to the office. Jake's checkered chef's pants and tunic, Nicola's slinky black dress, which I hated her for being able to wear, and a Victoria's Secret lacy, black bra. They were on the leather couch, Nicola on top, her wild, black hair spilling over Jake's chest, humping away like wild dogs. Carried away by their passion, they were oblivious to my approach. I drained the last of the wine from the bottle and hurled it over their backsides where it smashed against the wall, announcing my arrival. Before Jake could completely extricate himself, I jumped on Nicola's back and grabbed hold of her hair and pulled with all the strength of my hot-blooded Mediterranean ancestors. Nicola screamed, and clawed the air, her flailing hands accidentally swiping Jake squarely on the chin. He squirmed out from under her and tried to tackle me, but I'm not a small woman. Armed with my humiliation and anger, I was a force in motion. In desperation, Jake butted his head into the middle of my back, wrapped his hands around my waist, and pulled with all his might. He succeeded, pulling so hard that Nicola's hair, which I had resolutely refused to yield, came away in great clumps in my hands. Nicola's screams turned to pathetic whimpers as she reached to cover her burning scalp. She then curled herself into a fetal position, naked and bleeding, and began to keen.

Many myths and religions have some kind of threat of retribution from their god or gods, and their doctrines warn of the dangers of doing various forbidden things. Why? Because memes involving danger are the ones we pay attention to! As oral traditions developed, our brains were set up to amplify the dangers and give them greater significance than the rest.

Mr. Buckley, let me explain it this way. And I'll do so very carefully and slowly so that even you will understand it. If I was the sheriff, I would not have arrested him. If I was on the grand jury, I would not have indicted him. If I was the judge, I would not try him. If I was the D.A., I would not prosecute him. If I was on the trial jury, I would vote to give him a key to the city, a plaque to hang on his wall, and I would send him home to his family. And, Mr. Buckley, if my daughter is ever raped, I hope I have the guts to do what he did.

I am convinced that imprisonment is a way of pretending to solve the problem of crime. It does nothing for the victims of crime, but perpetuates the idea of retribution, thus maintaining the endless cycle of violence in our culture. It is a cruel and useless substitute for the elimination of those conditions--poverty, unemployment, homelessness, desperation, racism, greed--which are at the root of most punished crime. The crimes of the rich and powerful go mostly unpunished. It must surely be a tribute to the resilience of the human spirit that even a small number of those men and women in the hell of the prison system survive it and hold on to their humanity.

It's easier to fall back into the same old patterns of hate and retribution, because at least then we're doing something.

It’s difficult to turn from the promise of retribution. Even if it’s the barest promise.

Love and compassion are not circumstantial.

No one is more vulnerable to fear than a man who keeps another in bondage. He will do anything to prevent justice from rearing its head — for he knows well what he deserves at the hands of those he subjugates.

[On kneeling down at the Warsaw Ghetto Monument during his 1970 state visit to Poland:] "Es war eine ungewöhnliche Last, die ich auf meinem Weg nach Warschau mitnahm. Nirgends hatte das Volk, hatten die Menschen so gelitten wie in Polen. Die maschinelle Vernichtung der polnischen Judenheit stellte eine Steigerung der Mordlust dar, die niemand für möglich gehalten hatte. [...] Ich hatte nichts geplant, aber Schloß Wilanow, wo ich untergebracht war, in dem Gefühl verlassen, die Besonderheit des Gedenkens am Ghetto-Monument zum Ausdruck bringen zu müssen. Am Abgrund der deutschen Geschichte und unter der Last der Millionen Ermordeten tat ich, was Menschen tun, wenn die Sprache versagt. Ich weiß es auch nach zwanzig Jahren nicht besser als jener Berichterstatter, der festhielt: 'Dann kniet er, der das nicht nötig hat, für alle, die es nötig haben, aber nicht knien – weil sie es nicht wagen oder nicht können oder nicht wagen können.'" ("I took an extraordinary burden to Warsaw. Nowhere else had a people suffered as much as in Poland. The robotic mass annihilation of the Polish Jews had brought human blood lust to a climax which nobody had considered possible. [...] Although I had made no plans, I left my accommodations at Wilanow Castle feeling that I was called upon to mark in some way the special moment of commemoration at the Ghetto Monument. At the abyss of German history and burdened by millions of murdered humans, I acted in the way of those whom language fails. Even twenty years later, I wouldn't know better than the journalist who recorded the moment by saying, 'Then he, who would not need to do this, kneels down in lieu of all those who should, but who do not kneel down – because they do not dare, cannot kneel, or cannot dare to kneel.'") [Note: The quotation used by Brandt is from the article Ein Stück Heimkehr [A Partial Homecoming] (Hermann Schreiber/ Der Spiegel No. 51/1970, Dec. 14, 1970]

One can say that Javert is our conscience. The ever lurking presence of the law and our own condemnation. The tension between who we were and who we are and who we can be. Javert represents that inescapable, shameful past that forever haunts and persues one's conscience. Javert is the man of the law, and... There are no surprises with the law. The principle of retribution is simple and monotonous, like Euclidean logic. It's closed to all alternatives and shut up against divine or human intervention... Indeed, Javert represents the merciless application of the law, the blind Justice that in the end is befuddled by hope and the possibility of redemption without punishment.

People are always ashamed of the misery that has befallen them, as though it were an act of divine retribution for a long-forgotten sin of theirs

Remembering the treatment that had been accorded the Knights and soldiers of St. Elmo, the Maltese inhabitants of Senglea took no prisoners. Hence there arose the expression (used in Malta to this day) 'St. Elmo's pay' for any action in which no mercy is given.

Once you are in power, never forget those who put you there. Deal with those who think they can do better than you and those who think you are god's representative on earth. Deal with each other according to his actions

Paulinus, everyone knows. Say the word, and I'll run the bitch over with my chariot

Payback is a bitch, and the bitch is back.

Stretching forth his sword, Martin picked the crown from Ublaz's head with his bladetip. The thick, garnet-studded circlet slid down the hilt; Martin looked down at Ublaz, who was staring back at him in disbelief, his lips moving. “Nobeast was mightier than me... Emperor... I was... Emp..." Martin looped the crown onto his belt and squatted facing the dying pine marten. "So, yours wasn't the last name I heard, but here's the last name you'll ever hear. I say it for a friend whose kin you had murdered for a half-dozen pearls." Martin brought his face closer to Ublaz and roared aloud, "Holt Lutraaaaaaa!

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]

Systems of retributive justice work well as long as they are proportional. However, in complex societies, where the State is the arbiter of justice, proportionality may break down: offences created by the elite few become offences against the entire community.

The disaster, as Dad and others saw it, was the emerging AIDS crisis and the cultural attacks instigated by conservative against gay men and women in the early 1980s. It was found in the cruel indifference of President Ronald Reagan, who wouldn’t publicly address the epidemic until the end of his second term, after twenty thousand Americans had died, and the hostile rhetoric of conservatives close to Reagan like Jerry Falwell, founder of the Moral Majority, and Pat Buchanan, Reagan’s future speechwriter. In 1983, Buchanan wrote of AIDS, “The poor homosexuals–they have declared war upon nature, and now nature is extracting an awful retribution.