Best 618 quotes in «injustice quotes» category

The problem with borders, I was beginning to realize, isn't that they are monstrous, offensive, and unnatural constructions. The problem with borders is the same as the problem with evil that Hannah Arendt identified: their banality. We subconsciously accept them as part of the landscape--at least those of us privileged by them, granted meaningful passports--because they articulate our deepest, least exalted desires, for prestige and permanence, order and security, always at the cost of someone or something else. Borders reinforce the idea of the alien, the Other, stories separate and distinct from ourselves. But would such fictions continue to stand if most of us didn't agree with them, or at least quietly benefit from the inequalities they bolster? The barbed wire begins here, inside us, cutting through our very core.

The problem with the politicians of both parties in the US is that neither of them have a real agenda except to feather their own nests. They both have their hands deep in corporate pockets. All the rest is sleight of hand and distraction to keep the public occupied with trivia, divided against each other, and thinking their vote matters.

The real help victims of injustice need is to get the will, skill and resources to fight back. There may or may not be a hell in afterlife but suffering injustice quietly is a sin, punishment for which is a living hell here and now.

There are innumerable ways to murder a person, but the most subtle and pernicious of these is to mutilate the soul of the innocent by denying or downgrading their uniqueness and their beauty.

There are many injustices in the world, but some are worse than others. You can hate someone because he's poor, because of the clothes he wears, or for his political views. But a person can change that. If you hate someone for being a Jew or an Arab, he cannot rub off his skin. That sort of prejudice is the greatest injustice...next to taking someone's life.

There are people that are to champion the campaign and advocacy against the cycle of ungodliness and injustice in every nation.

Therefore it seemed a dreadful injustice that these wise races should perish at the hands of creatures who were still little more than animals. It was as if vultures feasted on and squabbled over the paralyzed body of the youthful poet who could only stare at them with puzzled eyes as they slowly robbed him of an exquisite existence they would never appreciate, never know they were taking.

The re-evaluation and rediscovery of minority art (including the cultural minority of women) is often conceived as a matter of remedying injustice and exclusiveness through doing justice to individual artists by allowing their work into the canon, which will thereby be more complete, but fundamentally unchanged.

There comes a time in everyone's life where if you have intellectual curiosity and an inquisitive mind, you assess the prejudices learned from family and the environment in which you've grown up in — and make a decision to either reject it, or take comfort in remaining ignorant.

There is definitely a positive aspect of anger such as, anger at sin and anger at ungodliness or injustice of the society.

There is only one expression for truth: the thought which repudiates injustice. If insistence on the good sides of life is not sublated in the negative whole, it transfigures its own opposite: violence.

There should be a public outcry about what happened to me and other women in the name of our government! But history has shown “the customs of society and laws of the State allowed it to crush my aspirations and barred me from the the pursuit of almost every object worthy of an intelligent, rational mind.”45 What law has the right to entrust the interest of myself and my children into the hands of such an evil bunch of men? I did not occupy my rightful place in 1976. 45. (paraphrased from Gurko, Miriram, The Ladies of Seneca Falls; the Birth of the Women's Rights Movement, 1974.

There's so much talk about justice, injustice, conquest. Our people are invaded, but I don't think they're conquered.

There were countless injustices and difficulties in this world, but small points of light too, where the darkness was held back.

The rights of man are poor things beside the eyes of hungry children. Their hurts are keener than the soreness of injustice.

The sadism of treating human beings like vermin lies precisely in the recognition that they are not.

These were highly intelligent, able-bodied men who were denied access to stable high-paying jobs, which in turn kept them from being able to buy homes, send their kids to college, or save for retirement. It pained them, I know, to be cast aside, to be stuck in jobs that they were overqualified for, to watch white people leapfrog past them at work, sometimes training new employees they knew might one day become their bosses. And it bred within each of them at least a basic level of resentment and mistrust: You never quite knew what other folks saw you to be.

The smartest person to ever walk this Earth in all probability lived and died herding goats on a mountain somewhere, with no way to disseminate their work globally even if they had realised they were super smart and had the means to do something with their abilities. I am not keen on 'who are the smartest' lists and websites because, as Scott Barry Kaufman points out, the concept of genius privileges the few who had the opportunity to see through and promote their life’s work, while excluding others who may have had equal or greater raw potential but lacked the practical and financial support, and the communication platform that famous names clearly had. This is why I am keen to develop, through my research work, a definition of genius from a cognitive neuroscience and psychometric point of view, so that whatever we decide that is and how it should be measured, only focuses on clearly measurable factors within the individual’s mind, regardless of their external achievements, eminence, popularity, wealth, public platform etc. In my view this would be both more equitable and more scientific.

The story of my birth that my mother told me went like this: "When you were coming out I wasn't ready yet and neither was the nurse. The nurse tried to push you back in, but I shit on the table and when you came out, you landed in my shit." If there ever was a way to sum things up, the story of my birth was it.

The willingness to undertake such action cannot be based on certainties, but on those possibilities glimpsed in a reading of history different from the customary painful recounting of human cruelties. In such a reading we can find not only war but resistance to war, not only injustice but rebellion against injustice, not only selfishness but self-sacrifice, not only silence in the fact of tyranny but defiance, not only callousness but compassion. Human beings show a broad spectrum of qualities, but it is the worst of these that are usually emphasized, and the result, too often, is to dishearten us, diminish our spirit. And yet, historically, that spirit refuses to surrender.

The truth, when it matches with what we want, think, or believe already, we love it. But, when it doesn't, we either hate it or ignore it, or both.

The universe was playing with loaded dice, which insured an excess of cowards in our ranks.

The windows on the Dovetail side of the gatehouse were larger, and she could see the two corgi dogs outside, peering in through the lead latticework, flabbergasted that they had, through some enormous lacuna in procedure, been left on the outside, wagging their tails somewhat uncertainly, as if, in a world that allowed such mistakes, nothing could be counted on.

The world is not fair, and often fools, cowards, liars and the selfish hide in high places. (p 57)

The witch-hunt narrative is a really popular story that goes like this: Lots of people were falsely convicted of child sexual abuse in the 1980s and early 1990s. And they were all victims of a witch-hunt. It just doesn’t happen to line up with the facts when you actually look at the cases themselves in detail. But it’s a really popular narrative — I think it’s absolutely fair to say that’s the conventional wisdom. It’s what most people now think is the uncontested truth, and those cases had no basis in fact. And what 15 years of painstaking trial court research (says) is that that’s not a very fair description of those cases, and in fact many of those cases had substantial evidence of abuse. The witch-hunt narrative is that these were all gross injustices to the defendant. In fact, what it looks like in retrospect is the injustices were much more often to children.

They surrounded him here, but beyond, flames licked the cabins, the incendiary glow striking a similar spark inside him from the injustice they’d faced tonight.

There is a way that the men speak to women that reminds me too much of Pa. They listen just long enough to issue instructions. They don’t even look at women when women are speaking. They look at the ground and bend their heads toward the ground.

They say the world has always struggled with injustice and always will. But change is more possible than ever before.

This is a landscape of dreams cemented in the past, of hopes gone cold, of girls and boys for rent in officially empty tower blocks, where none is truly so.

This vacillation between assertion and denial in discussions about organised abuse can be understood as functional, in that it serves to contain the traumatic kernel at the heart of allegations of organised abuse. In his influential ‘just world’ theory, Lerner (1980) argued that emotional wellbeing is predicated on the assumption that the world is an orderly, predictable and just place in which people get what they deserve. Whilst such assumptions are objectively false, Lerner argued that individuals have considerable investment in maintaining them since they are conducive to feelings of self—efficacy and trust in others. When they encounter evidence contradicting the view that the world is just, individuals are motivated to defend this belief either by helping the victim (and thus restoring a sense of justice) or by persuading themselves that no injustice has occurred. Lerner (1980) focused on the ways in which the ‘just world’ fallacy motivates victim-blaming, but there are other defences available to bystanders who seek to dispel troubling knowledge. Organised abuse highlights the severity of sexual violence in the lives of some children and the desire of some adults to inflict considerable, and sometimes irreversible, harm upon the powerless. Such knowledge is so toxic to common presumptions about the orderly nature of society, and the generally benevolent motivations of others, that it seems as though a defensive scaffold of disbelief, minimisation and scorn has been erected to inhibit a full understanding of organised abuse. Despite these efforts, there has been a recent resurgence of interest in organised abuse and particularly ritualistic abuse (eg Sachs and Galton 2008, Epstein et al. 2011, Miller 2012).

This is no place for limits.

This is the basis, and I am not being tried for whether I am a Communist, I am being tried for fighting for the right of my people, who are still second-class citizens in this United States of America

This war ends, then so do the taxpayer-funded contracts, the drumbeats in the media, the nice Combatant faces, and the patriotic cause to lull the civilians and shame the dissenters. The other thing that comes to an end is all the justification for why this country's run the way it is. People will wonder why their paychecks are still getting halved to pay off the men who own their utility companies, their roads, their national parks. They'll wonder why they've got to work eighty-hour weeks to support the folks who took their houses and destroyed the middle-class jobs. There's not going to be an enemy to point a finger at anymore. People will see the real problem.

This (white settlers) was the section of humanity that was favored in that place, the Indians had no place no more there. Their tickets of passage were rescinded and the bailiffs of God took back the papers of their soles.

Thus in South Africa it is very expensive to be poor. It is the poor people who stay furthest from town and therefore have to spend more money on transport to come and work for white people; it is the poor people who use uneconomic and inconvenient fuel like paraffin and coal because of the refusal of the white man to install electricity in black areas; it is the poor people who are governed by many ill-defined restrictive laws and therefore have to spend money on fines for 'technical' offences; it is the poor people who have no hospitals and are therefore exposed to exorbitant charges by private doctors; it is the poor people who use untarred roads, have to walk long distances, and therefore experience the greatest wear and tear on commodities like shoes; it is the poor people who have to pay for their children's books while whites get them free.

Those who have been insulted by ungodliness and injustice could be in a good or better position to stand for or with those that are being insulted by the same.

Throwing away Compassion Care And kindness We slowly seep Into rotting sewers

Thy designs are a bottomless pit. How can I descend into this pit to examine it? Thou lookest thousands of years into the future and then Thou judgest. What today seems an injustice to man's minute brain becomes, thousands of years hence, the mother of man's salvation. If what today we term injustice did not exist, perhaps true justice would never come to mankind.

To be a pacifist in the face of evil is to be complicit with evil.

To be something abnormal meant that you were to serve the normal. And if you refused, they hated you... and often the normal hated you even when you did serve them.

Today we demand justice for the oppressed. We no longer accept atrocities as the inescapable fate of the defenceless. We desire and expect a better future. But when confronted with the enormity of injustice and what it demands of us, we retreat into the familiar ritual of intellectualization and moral posturing, recycling lofty liberal ideals from a safe distance. We avoid the intimate knowledge of suffering without which we will never understand the imperative of human rights.

Unwitnessed. There was crime in that notion. A profound injustice against which he railed. In silence. Like every other soldier in the Bonehunters. Maybe. No, I am not mistaken – I see something in their eyes. I can see it. We rail against injustice, yes. That what we do will be seen by no-one. Our fate unmeasured.

Too fearful to intervene and hold back the tormenter, she was pleading instead with the victim to be more submissive. It was a solution that would resolve the conflict while entrenching the problem. Aedan didn’t have the words to understand, but he could feel the wrongness of it.

Too many children have suffered. Too many families have been broken. Too many girls have grown up alone. Or not at all. I won’t let them ruin anyone else.

Tragedy occurs whenever awareness exceeds power; and particularly where awareness of a major need exceeds the power to satisfy it.

Trust no government... especially your own.

We are not wrong, perhaps, to be heedful of justice in the midst of a universe that heeds not at all; as the bee is not wrong to make honey in a world that itself can make none. But we are wrong to desire an external justice, since we know that it does not exist. Let that which is in us suffice. All is for ever being weighed and judged in our soul. It is we who shall judge ourselves; or rather, our happiness is our judge.

Voicing out against injustice in the society is championing a just cause.

Waldo was not alone by any means in trembling over an unjust plight. With the recent uproar over drunk driving, arrests had skyrocketed and detention centers all around the country were overflowing with bewildered motorists. Many of these dumbstruck, inebriated souls had been transferred and thoughtfully placed behind the same bars that held back murderers and rapists. Unfortunately for our heroes, they now joined the ranks of these luckless citizens.

Walter made me understand why we have to reform a system of criminal justice that continues to treat people better if they are rich and guilty than if they are poor and innocent. A system that denies the poor the legal help they need, that makes wealth and status more important than culpability, must be changed. Walter's case taught me that fear and anger are a threat to justice; they can infect a community, a state, or a nation and make us blind, irrational, and dangerous. I reflected on how mass imprisonment has littered the national landscape with carceral monuments of reckless and excessive punishment and ravaged communities with our hopeless willingness to condemn and discard the most vulnerable among us.