Academics from South Africa

"... the Jameson Raid was the real declaration of war."

"The groans of the dying and the blanched set faces of the dead ... were enough to drive away all unwholesome feelings of exultation, and to remind one of the grim reality that war is. And even though these were the faces and the sufferings of our enemy, one had ... a deeper sense of the common humanity which knows no racial distinctions."

"History writes the word 'Reconciliation' over all her quarrels."

"The war was fought throughout and ultimately won, not only by the usual military weapons in the narrower sense, but by the whole economic, industrial, and financial systems of the belligerent Powers. Food, shipping, metals and raw materials, credit, transport, industries and factories of all kinds played just as important a part as guns, rifles, aeroplanes, tanks, explosives and gas, warships and submarines."

"The grand success of the British Empire depends not on its having followed any constitutional precedent of the past but on having met a new situation in history with a creation in law; and as a matter of fact the new constitutional system grew empirically and organically out of the practical necessities of the colonial situation."

"At the vital moment there seems to be a failure of leadership, and also a failure of the general human spirit among the peoples. I hope I am wrong, but I have a sense of impending calamity, a fear that the war was only the vanguard of calamity ... I cannot look at that draft treaty without a sense of grief and shame."

"I view it as a thoroughly bad peace – impolitic and impracticable in the case of Germany, absolutely ludicrous in the case of German Austria. Indeed I have not been able to read the comments of the Austrian delegates on our draft terms without deep emotion. I have fought this Peace from the inside with all my power, and have no doubt been able in the end to secure some small openings of hope for the future."

"It was the human spirit itself that failed at Paris. It is no use passing judgments and making scapegoats of this or that individual statesman or group of statesmen. Idealists make a great mistake in not facing the real facts sincerely and resolutely. They believe in the power of the spirit, in the goodness which is at the heart of things, in the triumph which is in store for the great moral ideals of the race. But this faith only too often leads to an optimism which is sadly and fatally at variance with actual results. It is the realist and not the idealist who is generally justified by events. We forget that the human spirit, the spirit of goodness and truth in the world, is still only an infant crying in the night, and that the struggle with darkness is as yet mostly an unequal struggle…. Paris proved this terrible truth once more. It was not Wilson who failed there, but humanity itself. It was not the statesmen that failed, so much as the spirit of the peoples behind them."

"If there was to be equal manhood suffrage the whites would be swamped all over South Africa by the blacks and the whole position for which whites have striven for 200 years or more would be given up."

"The Mountain is not merely something eternally sublime. It has a great historical and spiritual meaning for us ... From it came the Law, from it came the Gospel in the Sermon on the Mount. We may truly say that the highest religion is the Religion of the Mountain."

"You cannot defeat Russia. Napoleon learned this to his cost and so will the rest of the world. I do not know whether Bolshevism is advancing or subsiding. There comes a time when the fiercest fires die down. But the best way to revive or rally all Russia to the Soviet Government is to invade the country and to annex large slices of it."

"The free creativeness of mind is possible because, [...] the world ultimately exists, not of material stuff, but of patterns, of organization, the evolution of which involves no absolute creation of an alien world of material from nothing. The purely structural character of reality thus helps to render possible and intelligible the free creativeness of life and mind, ... The energy which is being dissipated by the decay of physical structure is being partly taken up and organized into life structures ... Life and mind thus appear as products of the cosmic decline, ... Our origin is thus accidental, our position is exceptional and our fate is sealed, with the inevitable running down of the solar system. Life and mind, [...] are thus reduced to a very casual and inferior status in the cosmic order [...] – a transient and embarrassed phantom in an alien, if not hostile universe. [...] The human spirit is not a pathetic, wandering phantom of the universe, [...] but meets with spiritual hospitality and response everywhere. Our deepest thoughts and emotions are but responses to stimuli which come to us not from an alien, but from an essentially friendly and kindred universe."

"The international horizon is seriously overcast by what has happened in Berlin. I noted your wise remarks in the House of Commons, and only hope that the panic which seems to have taken hold of France and Italy does not spread to the smaller fry in Europe. There seems to me to be a serious danger that with all the inflammable material about, we may be precipitated into a crisis before we know where we are. Much depends upon the attitude of the British Government. If they will keep out of the whirlpool, and remain in a detached position as the peace-makers in Europe, I think their prestige is still great enough to save the situation. We have been far too complacent hitherto, and much of the evil drift in Europe has been due to this complacency. If we resolutely back peace, and a peaceful settlement in Europe, I think we can succeed. The clumsiness of Germany is unspeakable. But even so, she has received very great provocation in all the delays of the last years. And in any case, the peace of Europe must be our predominant consideration, whatever the mistakes of others."

"The House, which was free to have decided otherwise, takes a stand for the defence of freedom and the destruction of Hitlerism and all that it implies. … The interests of South Africa, however, are our primary concern. … It was for the interests of South Africa that Parliament freely decided to sever our relations with Germany. We pledge our moral support for a common cause. … The Union has no quarrel with the German people as such. Its aim is to assist in the destruction of a system which is seeking to impose on the world a domination of violence and force in international affairs – a system which, as the facts of the past two years have proved, knows no respect for good faith between nations, which does not hesitate to dishonour its plighted word, if convenient to do so, and which threatens the liberty of every state throughout the world."

"We did so, and I think not without some success. Gradually we have seen emerging out of these discordant elements the lineaments of a new South Africa. We have not yet the whole, we have not yet a really unified South Africa, we have not yet attained to the unity which is our ideal. There is still too much of the old division and separation in our national elements, but still the effort has been made, and you see today in South Africa the biggest problem facing us being solved along holistic lines."

"While these things were going on in South Africa – one of the greatest dramas in the recent history of the world – the same conditions were reproducing themselves in the greater world outside. From the Boer War onwards a new spirit seemed to have permeated the nations of Europe. The nineteenth century had been called the century of nationality, but the early years of the twentieth century were years of intense nationalism, morbid nationalism. Nations lost their heads in efforts at self aggrandisement, and this had become so intense and so selfish that a clash became inevitable. Again you see a problem in holism. Where there should have been a united family of nations we saw the elements drifting apart, we saw disunity and disruption, and we saw in the end the greatest crash in the history of the world. When the Great War ended there was the same problem in holism. I think the League of Nations is a genuine effort in reconstructing the broken front of European civilisation, of once more reforming unity out of division and discord."

"Some of you will not come back. Some of you will come back maimed. Those of you who do come back will come back changed men. That is war!"

"Whatever shall we do in future? The nation that does not arm continuously is lost – as France has been lost, as Britain will be lost but for the Grace of God. In this mechanistic age where bravery and improvised organization at the last moment will not help. The only alternative is a League of the Nations or of some nations strong enough to withstand aggression ..."

"Nazism ... destroys the very soul of our civilization ... I have not taken the same grave view of Bolshevism, for it never was clear to me that Bolshevism, in spite of its brutalities and cruelties, really threatened the essentials of our ethical civilization. And after all it was a revolution of a semi-barbarous people against a rotten government and an effete church. Nazi-ism in highly cultured Germany is a very different affair."

"I don't suppose any first-class work in science is done now outside of the war work ... Of course ... science has fallen into discredit. It has brought no solution to our human problems, and has added greatly to our engines of destruction in this war. Not that science is to blame for this misuse, but people judge by results, and by that standard science has a heavy account to liquidate. Science so far has had far too much to do with the things of sense and of matter, and the things of the spirit have been by-passed."

"It is the cleanest, neatest, most sudden and spectacular victory of the war, and in size is quite comparable to the German defeat before Stalingrad."

"... I fail to believe that Hitler's war – the most terrible in history – was merely due to economic causes, and not to something deeper and more sinister in human outlook and beliefs. ... It was an ideology and not merely materialism. It was an ideological obsession, a madness, which can operate as disastrously in nations as in individuals. ..."

"The idea that the Natives must all be removed and confined in their own kraals is in my opinion the greatest nonsense I have ever heard."

"Just as we preach a "black peril" so they will begin to speak of a "white peril" and of the hostility the white men have toward them."

"... Chaim Weizmann, the scientist, the great Zionist, the indomitable leader who, after his people had been all but wiped out in the greatest purge of history, assembled the remnants, led them back to the ancient homeland in face of the heaviest opposition, and welded them once more into a sovereign state among the nations. Surely his achievement bears comparison with that of Moses!"

"Let us not be fanatical about our past and romanticize it. Only on the basis of taking from the past what is beautiful can fruitful co-operation and brotherhood between the two white communities be built. And only on this basis can a solution be found for the greatest problem which we have inherited from our ancestors, the problem of our native relations. [...] This is the most difficult and the final test of our civilization."

"Myself, when young, loved nature rather than sport, and took to Botany as a hobby. Gradually I began to realise that the Family of Grasses was the most important of all, and did my best to become acquainted with that perhaps most difficult of all plant families. ... it is one of the largest of all families in botany, and the flowers are mostly very small and insignificant, and often call for the use of lenses to distinguish them properly. No wonder that other easier, more gaudy and attractive families are preferred by botanical beginners. But once you take a little trouble ... their attraction and their glory grow on you, until at last you surrender completely to their charm."

"We do not want new orders. What the world wants is an old order of 2,000 years ago – the order of the man of Galilee."

"I find our modern emphasis on 'rights' somewhat overdone and misleading ... It makes people forget that the other and more important side of rights is duty. And indeed the great historic codes of our human advance emphasised duties and not rights ... The Ten Commandments in the Old Testament and ... the Sermon on the Mount ... all are silent on rights, all lay stress on duties."

"If a nation does not want a monarchy, change the nation’s mind. If a nation does not need a monarchy, change the nation’s needs."

"The intimate rapport with nature is one of the most precious things in life. Nature is indeed very close to us; sometimes closer than hands and feet, of which in truth she is but the extension. The emotional appeal of nature is tremendous, sometimes almost more than one can bear."

"In all the previous cases of wholes, we have nowhere been able to argue from the parts of the whole. Compared to its parts, the whole constituted by them is something quite different, something creatively new, as we have seen. Creative evolution synthesises from the parts a new entity not only different from them, but quite transcending them. That is the essence of a whole. It is always transcendent to its parts, and its character cannot be inferred from the characters of its parts."

"(Holism is) the tendency in nature to form wholes that are greater than the sum of the parts through creative evolution ..."

"Having no human companion I felt a spirit of comradeship for the objects of nature around me. In my childish way I communed with these as with my own soul; they became the sharers of my confidence."

"Height 5 ft 9 ins., slim and well set-up; 30 yrs old; light brown hair and moustache; now wearing close cut beard; blue eyes, high forehead and prominent under lip. Has a slight burr in speech; good-looking, gentlemanly appearance. Married; excitable; good leader; very strict; he flogs his men and makes them walk for punishment. Well liked on Commando, and has pet name of "Oom Jannie". Speaks English, High Dutch, and the "Taal" well; reads Latin and Greek in the original; was an advanced student of Law."

"Op de verjaardag van de moord van Jopie Fourie wensch ons die moordenaar Happy Xmas Gedenk die moord van Jopie Fourie Die veraaier en vervolger van zyn eigen natie Jan Smuts die schandvlek van die Africaanders Judas Jingo mag die duivel jou ziel genadig wees voor wat jy en die schurk Botha aan jou eigen volk en bloed gedaan het."

"On the anniversary of the murder of Jopie Fourie we wish the killer Happy Xmas. Remember the murder of Jopie Fourie. The traitor and persecutor of his own nation, Jan Smuts, the disgrace of the Africaanders. Judas Jingo, may the devil be merciful to your soul for that which you and the villain [Louis] Botha did to your own people and blood."

"Growing foreign perils were perceived and promptly and fully reported, first to London and then to ministers. Some permanent officials, such as Crowe in his time and later Vansittart, struggled hard to convince governments of the need for a strong foreign policy, and to puncture the prevailing euphoria with a bodkin of realism. They failed. They failed because there was another, competing influence on politicians, a more congenial and therefore in the end a more effective influence: a constellation of moralising internationalist cliques, each with its ideas-peddlers, its contact-men in high places, and its tame press. These busy romantics – from Philip Kerr (Lord Lothian) and Lord Robert Cecil on the Right, through liberals like Smuts and Gilbert Murray in the middle to Kingsley Martin and Clifford Allen on the Left – not only believed, admirably enough, that morality rather than power ought to govern relations between states but acted as though it did... The internationalists successfully imposed on governments their pretension to speak for the inarticulate and unsounded body of the British nation; that is, to represent public opinion at large."

"We recognize that in the reconstruction of most things – national, international, social, political – he is destined to play a commanding part. ... Its looks as if he were fated, despite his reluctance – for he is a modest man and his ambition, whatever it may be, is carefully concealed – to be a Saviour of Society, as well as an Organizer of Victory."

"He has untiring industry. He has great constitutional strength. He is a thoughtful statesman. He is a clever opportunist. He has some degree of wit. He is a soldier of the most modern type. He is a skillful strategist. He has organizing ability. He can stoop to conquer without losing his dignity. He is something of an orator. He is personally brave. He has read a good deal and thought a good deal. He is deeply versed in law. He has dabbled in metaphysics and is a disciple of Kant. He has much personal charm. His instincts are domestic. His private life is blameless. He is academic among men of the world, and a man of the world among academics. Last, but not least, he has a saving sense of humour."

"There has always been in the South that intellectual elite who saw the Negro problem clearly. They have always lacked and some still lack the courage to stand up for what they know is right. Nevertheless they can be depended on in the long run to follow their own clear thinking and their own decent choice. Finally even the politicians must eventually recognize the trend in the world, in this country, and in the South. James Byrnes, that favorite son of this commonwealth, and Secretary of State of the United States, is today occupying an indefensible and impossible position; and if he survives in the memory of men, he must begin to help establish in his own South Carolina something of that democracy which he has been recently so loudly preaching to Russia. He is the end of a long series of men whose eternal damnation is the fact that they looked truth in the face and did not see it; John C. Calhoun, Wade Hampton, Ben Tillman are men whose names must ever be besmirched by the fact that they fought against freedom and democracy in a land which was founded upon democracy and freedom. Eventually this class of men must yield to the writing in the stars. That great hypocrite, Jan Smuts, who today is talking of humanity and standing beside Byrnes for a United Nations, is at the same time oppressing the black people of South Africa to an extent which makes their two countries, South Africa and the American South, the most reactionary peoples on earth. Peoples whose exploitation of the poor and helpless reaches the last degree of shame. They must in the long run yield to the forward march of civilization or die."

"What a man! His sense of values takes one away from Paris and this greedy turmoil."

"His words touched their hearts."

"His memorandum on the League of Nations, drawn up after the Armistice, became in substance the Covenant of the League. … A keen botanist and a profound philosopher, he is the author of an important philosophical work, Holism and Evolution."

"Genl. Smuts en sy aanhangers het sonder enige weifeling al hul veelgeroemde strewe na versoening en die skepping van een volk uit Afrikaans- en Engelssprekendes op die altaar van die Britse Ryk gelê. Helder staan dit uit dat hul strewe nie was om 'n waarlik Suid-Afrikaanse volk te laat ontstaan nie, maar 'n vertakking van die Engelse volk woonagtig in Suid-Afrika. Daarin moes die Afrikanerdom opgelos word. Hierdie oorlogskrisis was nodig om dit vir almal glashelder te stel."

"Genl. Smuts and his followers, without any hesitation, laid all their much-celebrated quest for reconciliation and the creation of one nation of Afrikaans and English speakers on the altar of the British Empire. It is clear that their aim was not to create a truly South African people/volk, but a branch of the English people living in South Africa. And in it Afrikanerdom had to be dissolved. This war crisis was necessary to make that transparent to everyone."

"My faith in Smuts is unbreakable."

"A wonderful clear grasp of all things, coupled with the most exceptionable charm. Interested in all matters, and gifted with the most marvellous judgment."

"At one moment he set out [...] to expound to us his favourite philosophy of holism, based, I understand, on the paradox that the whole is not the sum of, but is greater than, its component parts. It is certainly true enough of the British Empire."

"... during the Great War [Smuts] stood out as the most intellectually alert, and in some respects the most distinguished figure among the array of nation-guiders with whom I talked, and I interviewed them all. I saw him as he sat in the British War Cabinet when the German hosts were sweeping across the Western Front, and when the German submarines were making a shambles of the high seas. I heard him speak with persuasive force on public occasions and he was like a beacon in the gloom. He had come to England in 1917 as the representative of General Botha, the Prime Minister of the Union of South Africa, to attend the Imperial Conference and to remain a comparatively short time. So great was the need of him that he did not go home until after the Peace had been signed. He signed the Treaty under protest because he believed it was uneconomic and it has developed into the irritant that he prophesied it would be."

"Smuts, with his uncanny sense of prophecy, foretold the economic consequences of the peace. Looking ahead he visualized a surly and unrepentant Germany, unwilling to pay the price of folly; a bitter and disappointed Austria gasping for economic breath; an aroused and indignant Italy raging with revolt—all the chaos that spells "peace" today. He saw the Treaty as a new declaration of war instead of an antidote for discord. ... Smuts signed the Treaty but, as most people know, he filed a memorandum of protest and explanation. He believed the terms uneconomic and therefore unsound, but it was worth taking a chance on interpretation, a desperate venture perhaps, but anything to stop the blare and bicker of the council table and start the work of reconstruction."

"Smuts neither drinks liquor of any kind nor smokes, and he eats sparingly. He admits that his one dissipation is farming. ... Without carrying his religious convictions on his coat-sleeve, he has nevertheless a fine spiritual strain in his make-up. He is an all-round dependable person, with an adaptability to environment that is little short of amazing."

"... I hope that you are now on good way to recovery and that in years to come you will still be able to offer the world such wisdom and leadership in world affairs as you have given in the past. I need not say how much your encouragement and sympathy in the difficult war years meant to me."

"We had two masters of the spoken word in South Africa, General Smuts and his lieutenant J. H. Hofmeyr, whose life I wrote. Smuts spoke in a high-pitched voice, not the kind of voice that one would expect from a famous soldier, but he too could hold an audience in the hollow of his hand, partly because he was Smuts, partly because he could say nothing trite or shallow, partly because he knew how to speak to ordinary men and women."

"This old military building, originally an officer's mess in the South African War, perfectly illustrates Smuts's indifference to luxury and ease of living. He was above such things. It never occurred to him to build a mansion though he could well have afforded to do so. He wanted a house "where the veld came right up to the front door.""

"I cared more that he had helped the foundation of the League of Nations, promoting freedom throughout the world, than the fact that he had repressed freedom at home."

"Holism is the theory which makes the existence of “wholes” a fundamental feature of the world. It regards natural objects, both animate and inanimate, as wholes and not merely as assemblages of elements or parts. It looks upon nature as consisting of discrete, concrete bodies and things and not as a diffusive homogeneous continuum. And these bodies or things are not entirely resolvable into parts; in one degree or another they are wholes which are more than the sum of their parts, and the mechanical putting together of their parts will not produce them or account for their characters and behaviour. The so-called parts are in fact not real but largely abstract analytical distinctions, and do not properly or adequately express what has gone to the making the thing as a whole."

"Holism is therefore a viewpoint additional and complementary to that of science, whose keywords are continuity and mechanism. The ideal of science is continuity, and its method is based on the analysis of things into more or less constant elements or parts, the sum of whose actions account for the behaviour of these things. Things, thus become mechanisms of their parts; and the interactions of their invariable parts in a homogeneous time and space according to the rules of mechanics are sufficient to account for all their properties. This mechanistic scheme applies even to living bodies, as their material structures determine the functions which constitute life characters. Mind is similarly, though much more doubtfully, based on physical mechanisms and functions. Life and mind are thus considered as derivative and epiphenomenal to matter."

"Apartheid is as evil, as immoral, as un-Christian, in my view, as Nazism. And in my view, the Reagan administration’s support and collaboration with it is equally immoral, evil and totally un-Christian, without remainder. (Washington, D.C. 1984)"

"If you are neutral in situations of injustice, you have chosen the side of the oppressor. If an elephant has its foot on the tail of a mouse and you say that you are neutral, the mouse will not appreciate your neutrality."

"I am fifty-two years of age. I am a bishop in the Anglican Church, and a few people might be constrained to say that I was reasonably responsible. In the land of my birth I cannot vote, whereas a young person of eighteen can vote. And why? Because he or she possesses that wonderful biological attribute — a white skin."

"Be nice to the whites, they need you to rediscover their humanity."

"I am a leader by default, only because nature does not allow a vacuum."

"History, like beauty, depends largely on the beholder, so when you read that, for example, David Livingstone discovered the Victoria Falls, you might be forgiven for thinking that there was nobody around the Falls until Livingstone arrived on the scene."

"Freedom and liberty lose out by default because good people are not vigilant."

"Children are a wonderful gift. They have an extraordinary capacity to see into the heart of things and to expose sham and humbug for what they are."

"For goodness sake, will they hear, will white people hear what we are trying to say? Please, all we are asking you to do is to recognize that we are humans, too."

"When a pile of cups is tottering on the edge of the table and you warn that they will crash to the ground, in South Africa you are blamed when that happens."

"I am not interested in picking up crumbs of compassion thrown from the table of someone who considers himself my master. I want the full menu of rights."

"Those who invest in South Africa should not think they are doing us a favor; they are here for what they get out of our cheap and abundant labor, and they should know that they are buttressing one of the most vicious systems."

"A person is a person because he recognizes others as persons."

"You don’t choose your family. They are God’s gift to you, as you are to them."

"We don't want apartheid liberalized. We want it dismantled. You can't improve something that is intrinsically evil."

"We who advocate peace are becoming an irrelevance when we speak peace. The government speaks rubber bullets, live bullets, tear gas, police dogs, detention, and death."

"At home in South Africa I have sometimes said in big meetings where you have black and white together: 'Raise your hands!' Then I have said: 'Move your hands,' and I've said 'Look at your hands - different colors representing different people. You are the Rainbow People of God.'"

"It was relatively easy, we now realize, to categorize countries and nations. You knew who your enemies were and whom you could count on as collaborators and friends. And even more importantly, you had ready-made scapegoats to take the blame when things were going wrong."

"There are different kinds of justice. Retributive justice is largely Western. The African understanding is far more restorative - not so much to punish as to redress or restore a balance that has been knocked askew."

"Resentment and anger are bad for your blood pressure and your digestion."

"Without forgiveness there can be no future for a relationship between individuals or within and between nations."

"South Africa, so utterly improbably, is a beacon of hope in a dark and troubled world."

"[T]here is always the possibility of change. If it happened in South Africa, why can't it happen anywhere?"

"People marched and demonstrated, and the Berlin Wall fell, and communism was ended. People marched and demonstrated, and apartheid ended. And democracy and freedom were born. And now people are marching, and people are demonstrating, because people are saying no to war!"

"The just war theory says you need a legitimate authority to declare and to wage war. Only the United Nations is that legitimate authority. Any other war is immoral. The just war says, “Have you exhausted all possible peaceful means?” And the world says, “No, we haven’t yet!” And any war before you have exhausted all possible peaceful means is immoral. And those who want to wage war against Iraq must know it would be an immoral war."

"You know, those who are going to be killed in Iraq are not collateral damage. They are human beings of flesh and blood. They are children. They are mothers. They are brothers. They are grandfathers. You know what? They are our sisters and brothers, for we belong in one family. We are members of one family, God’s family, the human family. And how can we say we want to drop bombs on our sisters and brothers, on our children?"

"We said no to communism. We said no to apartheid. We said no to injustice. We said no to oppression. And we said yes to freedom, yes to democracy. Now I ask you: What do we say to war? CROWD: No! (February 15, 2003 speaking before a massive rally in New York to oppose the imminent U.S. invasion of Iraq)."

"God has such a deep reverence for our freedom that he'd rather let us freely go to Hell than be compelled to go to Heaven."

"We may be surprised at the people we find in heaven. God has a soft spot for sinners. His standards are quite low."

"We refuse to be treated as the doormat for the government to wipe its jackboots on."

"(on the US invasion of Iraq) Millions said, “No. Give peace a chance.” ... in order for it to be legitimate, and therefore justifiable, the only authority would have to be the U.N. And when they didn’t get what they wanted from the U.N., they did what they did. We said then, and we keep saying so, not just that it was illegal, it was immoral. And the consequences of it just now — I mean, you have to be — you’ve really got to be blind to say, “Well, yeah, it’s OK. We removed Saddam Hussein.” Why didn’t you say that was the reason for going? Because the world would have said, “No, no, no, no. That isn’t a reason that will be allowable for you to declare war.”.. I’m sad... They tell you a hundred people have been killed, and the United States and its allies are doing that, and they say, “No, no. We targeted that house because our intelligence said so.” Intelligence. The same intelligence that said there were weapons of mass destruction? Please. That’s been done in your name, that mothers and children have been killed. And when you say, “What about the civilian casualties?” they say, “Sorry, our intention was to target insurgents.” And most of us, I think, just shrug our shoulders."

"This family has no outsiders. Everyone is an insider. When Jesus said, "I, if I am lifted up, will draw..." Did he say, "I will draw some"? "I will draw some, and tough luck for the others"? He said, "I, if I be lifted up, will draw all." All! All! All! – Black, white, yellow; rich, poor; clever, not so clever; beautiful, not so beautiful. All! All! It is radical. All! Saddam Hussein, Osama bin Laden, Bush – all! All! All are to be held in this incredible embrace. Gay, lesbian, so-called "straight;" all! All! All are to be held in the incredible embrace of the love that won’t let us go."

"Isn’t it desperately sad that, at a time when we face formidable problems – poverty, HIV/AIDS, conflict – that the Anglican Communion can invest so much energy on disagreements about human sexuality? A communion that used to boast that one of its distinctive characteristics was something called comprehensiveness, that our communion, the Anglican Church, included just about everybody. Even if you had the most weird theology you could come in, you were allowed. And now we, who used to be held up in admiration by many because of this inclusiveness, are now spending time working out how we can excommunicate one another. God looks on and God weeps. God weeps."

"Isn't it sad, that in a time when we face so many devastating problems – poverty, HIV/AIDS, war and conflict – that in our Communion we should be investing so much time and energy on disagreement about sexual orientation? [The Communion, which] "used to be known for embodying the attribute of comprehensiveness, of inclusiveness, where we were meant to accommodate all and diverse views, saying we may differ in our theology but we belong together as sisters and brothers now seems hell-bent on excommunicating one another. God must look on and God must weep."

"I give great thanks to God that he has created a Dalai Lama. Do you really think, as some have argued, that God will be saying: "You know, that guy, the Dalai Lama, is not bad. What a pity he's not a Christian"? I don't think that is the case — because, you see, God is not a Christian."

"He has a childlike, boyish, impish, mischievousness. And I have to try and make him behave properly, like a holy man!"

"We used to say to the apartheid government: you may have the guns, you may have all this power, but you have already lost. Come: join the winning side. His Holiness and the Tibetan people are on the winning side."

"I don't preach a social gospel; I preach the Gospel, period. The gospel of our Lord Jesus Christ is concerned for the whole person. When people were hungry, Jesus didn't say, "Now is that political or social?" He said, "I feed you." Because the good news to a hungry person is bread."

"What has happened to us? It seems as if we have perverted our freedom, our rights into license, into being irresponsible. Perhaps we did not realise just how apartheid has damaged us so that we seem to have lost our sense of right and wrong."

"1994, that was first time, and the first time for Nelson Mandela, and he, too, this extraordinary human being, and the many, many, many, many others. Actually, in a way, you would say white people who had always voted in racially discriminated elections were voting for the first time, voting for the first time in a democratic — truly democratic — election. So, we were all, as it were, on the same page. But it was — I said then, when I was asked, “What is your — how do you describe how you feel?” I said, “Well, how do you describe falling in love? How do you describe red to someone who is totally blind? How do you speak about the glories of a Beethoven symphony to somebody who is deaf? Well, it’s like that. I mean, I’m over the moon. I’m on cloud nine,” as were most of my, if not all of my, compatriots on that day."

"I want to say a big thank you to all of you, especially you beautiful young ones. We oldies have made something of a mess of the world. And we want to say to the leaders who are meeting, look in the eyes of your grandchildren. Climate change is already a serious crisis today. But we can do something about it. If we don’t — if we don’t — hoohoo!, hoho! — there’s no world which we will leave to you, this generation. You won’t have a world. You will be drowning. You will be burning in drought. There will be no food. There will be floods. We have only one world. We have only one world. If we mess it up, there’s no other world. And for those who think that the rich are going to escape — hahaha! — we either swim or sink together. We have one world. And we want to leave a beautiful world for all of this beautiful, wonderful young generation. We, the oldies, want to leave you a beautiful world. And it is a matter of morality. It is a question of justice."

"I would not worship a God who is homophobic and that is how deeply I feel about this. I would refuse to go to a homophobic heaven. No, I would say sorry, I mean I would much rather go to the other place. I am as passionate about this campaign as I ever was about apartheid. For me, it is at the same level."

"Whether Jews like it or not, they are a peculiar people. They can't ever hope to be judged by the same standards which are used for other people."

"None of us can say that had I been exposed to the same circumstances and conditions that I wouldn't have turned out the same way. Perpetrators don't have horns, don't have tails, they are as ordinary looking as you and I."

"Forgiveness is one of the key ideas in this world. Forgiveness is not just some nebulous, vague idea that one can easily dismiss. It has to do with uniting people through practical politics. Without forgiveness there is no future."

"Forgiveness is taking seriously the awfulness of what has happened when you are treated unfairly. It is opening the door for the other person to have a chance to begin again. Without forgiveness, resentment builds in us, a resentment which turns into hostility and anger. Hatred eats away at our well-being."

"Forgiveness is an absolute necessity for continued human existence."

"In our struggle against apartheid, the great supporters were Jewish people. They almost instinctively had to be on the side of the disenfranchised, of the voiceless ones, fighting injustice, oppression and evil. I have continued to feel strongly with the Jews. I am patron of a Holocaust centre in South Africa. I believe Israel has a right to secure borders. What is not so understandable, not justified, is what it did to another people to guarantee its existence. I've been very deeply distressed in my visit to the Holy Land; it reminded me so much of what happened to us black people in South Africa."

"Israel will never get true security and safety through oppressing another people. A true peace can ultimately be built only on justice. We condemn the violence of suicide bombers, and we condemn the corruption of young minds taught hatred; but we also condemn the violence of military incursions in the occupied lands, and the inhumanity that won't let ambulances reach the injured."

"We in South Africa had a relatively peaceful transition. If our madness could end as it did, it must be possible to do the same everywhere else in the world. If peace could come to South Africa, surely it can come to the Holy Land."

"People are scared in this country, to say wrong is wrong because the Jewish lobby is powerful — very powerful. Well, so what? For goodness sake, this is God's world! We live in a moral universe. The apartheid government was very powerful, but today it no longer exists. Hitler, Mussolini, Stalin, Pinochet, Milosevic, and Idi Amin were all powerful, but in the end they bit the dust."

"Injustice and oppression will never prevail. Those who are powerful have to remember the litmus test that God gives to the powerful: what is your treatment of the poor, the hungry, the voiceless? And on the basis of that, God passes judgment. We should put out a clarion call to the government of the people of Israel, to the Palestinian people and say: peace is possible, peace based on justice is possible. We will do all we can to assist you to achieve this peace, because it is God's dream, and you will be able to live amicably together as sisters and brothers."

"Sometimes you want to whisper in God's ear, "God, we know you are in charge, but why don't you make it slightly more obvious?""

"You and I are created for transcendence, laughter, caring. God deliberately did not make the world perfect, for God is looking for you and me to be fellow workers with God."

"It is for real that injustice and oppression will not have the last word. There was a time when Hitler looked like he was going to vanquish all of Europe, and where is he now?"

"Some of my friends are skeptical when they hear me say this, but I am by nature a person who dislikes confrontation. I have consciously sought during my lifetime to emulate my mother, whom our family knew as a gentle “comforter of the afflicted.” However, when I see innocent people suffering, pushed around by the rich and the powerful, then, as the prophet Jeremiah, says, if I try to keep quiet it is as if the word of God burned like a fire in my breast. I feel compelled to speak out, sometimes to even argue with God over how a loving creator can allow this to happen. In the Church of Sant'Egido in Rome, home of an extraordinary community of lay people devoted to working with the poor, there is an old crucifix that portrays Christ without arms. When I asked about its importance to the community, I was told that it shows how God relies on us to do God's work in the world. Without us, God has no eyes, without us, God has no ears; without us, God has no arms or hands. God relies on us. Won't you join other people of faith in becoming God's partners in the world?"

"Isn’t it noteworthy in the parable of the Good Samaritan that Jesus does not give a straightforward answer to the question "Who is my neighbor?" (Luke 10:29). Surely he could have provided a catalog of those whom the scribe could love as himself as the law required. He does not. Instead, he tells a story. It is as if Jesus wanted among other things to point out that life is a bit more complex; it has too many ambivalences and ambiguities to allow always for a straightforward and simplistic answer. This is a great mercy, because in times such as our own — times of change when many familiar landmarks have shifted or disappeared — people are bewildered; they hanker after unambiguous, straightforward answers. We appear to be scared of diversity in ethnicities, in religious faiths, in political and ideological points of view. We have an impatience with anything and anyone that suggests there might just be another perspective, another way of looking at the same thing, another answer worth exploring. There is a nostalgia for the security in the womb of a safe sameness, and so we shut out the stranger and the alien; we look for security in those who can provide answers that must be unassailable because no one is permitted to dissent, to question. There is a longing for the homogeneous and an allergy against the different, the other. Now Jesus seems to say to the scribe, "Hey, life is more exhilarating as you try to work out the implications of your faith rather than living by rote, with ready-made second-hand answers, fitting an unchanging paradigm to a shifting, changing, perplexing, and yet fascinating world." Our faith, our knowledge that God is in charge, must make us ready to take risks, to be venturesome and innovative; yes, to dare to walk where angels might fear to tread."

"When people say that the Bible and politics don't mix, I ask them which Bible they are reading."

"There comes a point where we need to stop just pulling people out of the river. We need to go upstream and find out why they’re falling in."

"The U.N. is as effective as its member states allow it to be."

"When the missionaries came to Africa they had the Bible and we had the land. They said "Let us pray." We closed our eyes. When we opened them, we had the Bible and they had the land."

"The first thing we learn from history is that we learn nothing from history."

"If the reasons for Desmond Tutu becoming one of the world's most prominent advocates of faith-based social justice and religious tolerance could be reduced to a single succinct statement, it would be this: his fierce and uncompromising determination to tell the truth as he sees it."

"Nothing epitomizes Desmond Tutu's radicalism (using the word radical, as he likes to say, in the original sense of getting to the root of an issue) more than his views on the relationship of his faith to the faith of others."

"Archbishop Desmond Tutu, the South African anti-apartheid icon, has died at the age of 90. In 1984 Desmond Tutu won the Nobel Peace Prize for his work fighting to end white minority rule in South Africa. After the fall of apartheid, Archbishop Tutu chaired the South African Truth and Reconciliation Commission, where he pushed for restorative justice. He was a leading voice for human rights and peace around the world. He opposed the Iraq War and condemned the Israeli occupation in Palestine, comparing it to apartheid South Africa. We re-air two interviews Archbishop Tutu did on Democracy Now!, as well as two speeches on the Iraq War and the climate crisis."

"There are so many people in South Africa, within the country, who are muzzled. And there are others who may not be muzzled within South Africa but whose passports are withdrawn, people like Bishop Desmond Tutu-a very important voice; you know, a writer is nothing compared with him. He is a big figure, a real leader, and he can't go abroad and speak. So I think that those of us who can, as long as we can, we have to use the opportunity."

"The climate movement has yet to find its full moral voice on the world stage, but it is most certainly clearing its throat-beginning to put the very real thefts and torments that ineluctably flow from the decision to mock international climate commitments alongside history's most damned crimes. Some of the voices of moral clarity are coming from the very young, who are calling on the streets and increasingly in the courts for intergenerational justice. Some are coming from great social justice movements of the past, like Nobel laureate Desmond Tutu, former archbishop of Cape Town, who has joined the fossil fuel divestment movement with enthusiasm, declaring that "to serve as custodians of creation is not an empty title; it requires that we act, and with all the urgency this dire situation demands.""

"Dalawampu't limang taon na ang nakalilipas ang mga tao ay maaaring idahilan para sa hindi gaanong alam, o paggawa ng marami, tungkol sa pagbabago ng klima. Ngayon wala kaming dahilan."

"I met with members of the South African Supreme Court, spoke with doctors at an HIV/AIDS clinic, and spent time with Bishop Desmond Tutu, whose joyful spirit I had gotten to know during his visits to Washington. "So is it true, Barack," he said with an impish smile, "that you are going to be our first African president of the United States? Ah, that would make us all verrry proud!""

"Erasmus dramatizes a well-established political position: that of the fool who claims license to criticize all and sundry without reprisal, since his madness defines him as not fully a person and therefore not a political being with political desires and ambitions. The Praise of Folly, therefore sketches the possibility of a position for the critic of the scene of political rivalry, a position not simply impartial between the rivals but also, by self-definition, off the stage of rivalry altogether."

"It is not, then, in the content or substance of folly that its difference from truth lies, but in where it comes from. It comes not from ‘the wise man’s mouth’ but from the mouth of the subject assumed not to know and speak the truth."

"In its conception the literature prize belongs to days when a writer could still be thought of as, by virtue of his or her occupation, a sage, someone with no institutional affiliations who could offer an authoritative word on our times as well as on our moral life. (It has always struck me as strange, by the way, that Alfred Nobel did not institute a philosophy prize, or for that matter that he instituted a physics prize but not a mathematics prize, to say nothing of a music prize - music is, after all, more universal than literature, which is bound to a particular language.) The idea of writer as sage is pretty much dead today. I would certainly feel very uncomfortable in the role."

"[Being peppered with invitations to travel far and wide to give lectures] has always seemed to me one of the stranger aspects of literary fame: you prove your competence as a writer and an inventor of stories, and then people clamour for you to make speeches and tell them what you think about the world."

"As for September 11, let us not too easily grant the Americans possession of that date on the calendar. Like May 1 or July 14 or December 25, September 11 may seem full of significance to some people, while to other people it is just another day."

"To any thinking person, it must be obvious that there is something badly wrong in relations between human beings and the animals that human beings rely on for food; and that in the past 100 or 150 years whatever is wrong has become wrong on a huge scale, as traditional animal husbandry has been turned into an industry using industrial methods of production. … It would be a mistake to idealise traditional animal husbandry as the standard by which the animal-products industry falls short: traditional animal husbandry is brutal enough, just on a smaller scale. A better standard by which to judge both practices would be the simple standard of humanity: is this truly the best that human beings are capable of?"

"A dictum [Beckett] quotes from his favourite philosopher, the second-generation Cartesian Arnold Geulincx (1624-1669) suggests his overall stance toward the political: ubi nihil vales, ibi nihil velis, which may be glossed: Don’t invest hope or longing in an arena where you have no power."

"Light in tone, the novel [Murphy] is Beckett’s response to the therapeutic orthodoxy that the patient should learn to engage with the larger world on the world’s terms."

"The activity of writing, then, is not to be distinguished from the activity of self-exploration. It consists in contemplating the sea of internal images, discerning connections, and setting these out in grammatical sentences (“I could never conceive of a network of meaning too complex to be expressed in a series of grammatical sentences,” says Murnane, whose views on grammar are firm, even pedantic.)"

"The new men of Empire are the ones who believe in fresh starts, new chapters, clean pages; I struggle on with the old story, hoping that before it is finished it will reveal to me why it was that I thought it worth the trouble."

"Where civilization entailed the corruption of barbarian virtues and the creation of a dependent people, I was opposed to civilization..."

"Will we live to regret this blood spent so lavishly on the sand?"

"Truly the world should belong to singers and dancers."

"I find myself wondering too whether he has a private ritual of purification, carried out behind closed doors, to enable him to return and break bread with other men.”"

"Futile bitterness, idle melancholy, empty regrets."

"Truly, man was not made to live alone!"

"Somewhere, always, a child is being beaten."

"How can I accept that disaster has overtaken my life when the world continues to move so tranquilly through its cycles?"

"It would cost little to march them out into the desert . . . to have them dig, with their last strength, a pit large enough for all of them to lie in (or even dig it for them!), and, leaving them buried there forever and forever, to come back to the walled town full of new intentions, new resolutions.”"

"It would be best if this obscure chapter in the history of the world were terminated at once, if these ugly people were obliterated from the face of the earth and we swore to make a new start, to run an empire in which there would be no more injustice, no more pain."

"It is the knowledge of how contingent my unease is, how dependent on a baby that wails beneath my window one day and does not wail the next, that brings the worst shame to me, the greatest indifference to annihilation."

"But more often in the very act of caressing her I am overcome with sleep as if polelaxed, fall into oblivion sprawled upon her body, and wake an hour or two later dizzy, confused, thirsty. These dreamless spells are like death to me, or enchantment, black, outside time."

"We have been here more than a hundred years, we have reclaimed land from the desert and built irrigation works and planted fields and built solid homes and put a wall around our town, but they still think of us as visitors, transients."

"There is nothing to link me with torturers, people who sit waiting like beetles in dark cellars."

"I search for secrets and answers, no matter how bizarre, like an old woman reading tea-leaves."

"How can I believe that a bed is anything but a bed, a woman’s body anything but a site of joy? I must assert my distance from Colonel Joll! I will not suffer for his crimes!"

"I wish that these barbarians would rise up and teach us a lesson, so that we would learn to respect them."

"I am not unaware of what such daydreams signify, dreams of becoming an unthinking savage, of taking the cold road back to the capital, of groping my way out to the ruins in the desert, of returning to the confinement of my cell, of seeking out the barbarians and offering myself to them to use as they wish."

"This is not the scene I dreamed of. Like much else nowadays I leave it feeling stupid, like a man who lost his way long ago but presses on along a road that may lead nowhere."

"I could live here forever, he thought, or till I die. Nothing would happen, every day would be the same as the day before, there would be nothing to say. The anxiety that belonged to the time on the road began to leave him. Sometimes, as he walked, he did not know whether he was awake or asleep. He could understand that people should have retreated here and fenced themselves in with miles and miles of silence; he could understand that they should have wanted to bequeath the privilege of so much silence to their children and grandchildren in perpetuity (though by what right he was not sure); he wondered whether there were not forgotten corners and angles and corridors between the fences, land that belonged to no one yet. Perhaps if one flew high enough, he thought, one would be able to see."

"There seemed nothing to do but live."

"He closed his eyes and tried to recover in his imagination the mudbrick walls and reed roof of her stories, the garden of prickly pear, the chickens scampering for the feed scattered by the little barefoot girl. And behind that child, in the doorway, her face obscured by shadow, he searched for a second woman, the woman from whom his mother had come into the world. When my mother was dying in the hospital, he thought, when she knew her end was coming, it was not me she looked to but someone who stood behind me: her mother or the ghost of her mother. To me she was a woman but to herself she was still a child calling to her mother to hold her hand and help her. And her own mother, in the secret life we do not see, was a child too. I come from a line of children without end."

"Do any of us believe in what we are doing here? I doubt it. Her NCO husband least of all. We are given an old racetrack and a quantity of barbed wire and told to effect a change in men's souls. Not being experts on the soul but assuming cautiously that it has some connection with the body, we set our captives to doing pushups and marching back and forth."

"He is like a stone, a pebble that, having lain around quietly minding its own business since the dawn of time, is now suddenly picked up and tossed randomly from hand to hand. A hard little stone, barely aware of its surroundings, enveloped in itself and its interior life. He passes through these institutions and camps and hospitals and God knows what else like a stone. Through the intestines of war. An unbearing, unborn creature."

"Though this is a large country, so large that you would think there would be space for everyone, what I have learned from life tells me that it is hard to keep out of the camps. Yet I am convinced there are areas that lie between the camps and belong to no camp, not even to the catchment areas of the camps — certain mountaintops, for example, certain islands in the middle of swamps, certain arid strips where human beings may not find it worth their while to live. I am looking for such a place in order to settle there, perhaps only till things improve, perhaps forever. I am not so foolish, however, as to imagine that I can rely on maps and roads to guide me. Therefore I have chosen you to show me the way."

"You want to stop on the expressway, you pull fifty metres off the roadside...Anything nearer, you can get shot, no warning, no questions asked.'"

"Perhaps, [Michael] thought, it was better when one did not have to rely on other people"

"Michael K sat ... watching his mother polish other people's floors, learning to be quiet."

"If she was going to die, she would at least die under blue skies"

"Though he had no more business there, he found it hard to tear himself from the hospital."

"He did not seem to have a belief, or did not seem to have a belief regarding help."

"But why should people with nowhere to go run away from the nice life we've got here?"

"They prefer it that we live because we look too terrible when we get sick and die"

"He could not imagine ... driving stakes into the ground, erecting fences, dividing up the land"

"His was always a story with a hole in it: a wrong story, always wrong"

"Can't you tell the difference between a thin man and a skeleton?"

"There is no home left for universal souls, except perhaps in Antarctica or on the high seas"

"As time passed, however, I slowly began to see the originality of the resistance you offered"

"I discovered out in the country ... that there is time enough for everything"

"At last I could row no further. My hands were blistered, my back was burned, my body ached. With a sigh, making barely a splash, I slipped overboard. With slow strokes, my long hair floating about me, like a flower of the sea, like an anemone, like a jellyfish of the kind you see in the waters of Brazil, I swam towards the strange island, for a while swimming as I had rowed, against the current, then all at once free of its grip, carried by the waves into the bay and on to the beach."

"But the island on which I was cast away was quite another place: a great rocky hill with a flat top, rising sharply from the sea on all sides except one, dotted with drab bushes that never flowered and never shed their leaves."

"Crushed under his soles whole clusters of the thorns that had pierced my skin."

"The stranger (who was of course the Cruso I told you of)."

"Would gladly now recount to you the history of this singular Cruso, as I heard it from his own lips. But the stories he told me were so various and so hard to reconcile one with another, that I was more and more driven to conclude age and isolation had taken their toll on his memory, he no longer knew for sure what truth, what fancy."

"Nothing I have forgotten is worth the remembering."

"At last I could row no further."

"But those whom we have abused we customarily grow to hate."

"Not every man who bears the mark of the castaway is a castaway by heart."

"I would rather be the author of my story than have lies told about me."

"It was I who shared Cruso's bed and closed Cruso's eyes."

"A being without substance, a ghost beside the true body of Cruso."

"To live in silence is to live like the whales."

"The less they seem to me like fields waiting to be planted, the more like tombs."

"In a sea of fallen leaves we sit, she and I, two substantial beings."

"He is the child of his silence."

"I do not love him, but he is mine."

"We can bring [the island] to life only by setting it within a larger story."

"Cannibals are no less dull than Englishmen."

"I am a free woman who asserts her freedom by telling her story."

"This is the place where bodies are their own signs."

"I will leave behind my terraces and walls," he said. "They will be enough. They will be more than enough.”"

"Perhaps they wanted to prevent him from ever telling his story, who he was, where his home lay, how it came about that he was taken."

"I ask you to remember, not every man who bears the mark of a castaway is a castaway at heart"

"Return to me the substance I have lost, Mr. Foe. That is my entreaty."

"To tell the truth in all its substance you must have quiet and a comfortable chair away from all distraction, and a window to stare through and then the knack of seeing waves when there are fields before your eyes…"

"To hold us in check when our desires grow immoderate. As long as our desires are moderate we have no need of laws."

"My thoughts ran to Friday… Had I not been there to restrain him, would he in his hunger have eaten the babe? I told myself I did him wrong to think of him as a cannibal or worse, a devourer of the dead. But Cruso had planted the seed in my mind, and now I could not look on Friday’s lips without calling to mind what mean must once have passed them."

"I am not a story, Mr Foe…I choose rather to tell of the Island, of myself and Crusoe and Friday and what we three did there: for I am a free woman who asserts her freedom by telling her story according to her own desire."

"This is the place where bodies are their own signs. It is the home of Friday."

"Seen from too remote a vantage, life begins to lose its particularity. All shipwrecks become the same shipwreck, all castaways the same castaway, sunburnt, lonely, clad in the skins of the beast he has slain."

"If Providence were to watch over all of us,” said Cruso, “who would be left to pick the cotton and cut the sugar cane? For the business of the world to prosper, Providence must sometimes wake and sometimes sleep, as lower creatures do.”"

"When I reflect on my story I seem to exist only as the one who came, the one who witnessed, the one who longed to be gone: of being without substance, a ghost beside the true body of Cruso."

"To tell the truth in all its substance you must have quiet, and a comfortable chair away from all distraction, and a window to stare through; and then the knack of seeing waves when there are fields before your eyes, and of feeling the tropic sun when it is cold; and at your fingertips the words with which to capture the vision before it fades."

"Day by day the wind picks at the roof and the weeds creep across the terraces."

"I tell myself I talked to Friday to educate him out of darkness and silence. But is that the truth? There are times when benevolence deserts me and I use words only as the shortest way to subject him to my will."

"It is not wholly as I imagined it would be. What I thought would be your writing-table is not a table but a bureau."

"You will believe me when I say the life we lead grows less and less distinct from the life we lead on Cruso’s island. Sometimes I wake up not knowing where I am. The world is full of islands, said Cruso once. His words ring truer every day."

"“You are father-born. You have no mother. The pain you feel is the pain of lack, not the pain of loss. What you hope to regain in my person you have in truth never had.”"

"To me the moral is that he has the last word who disposes over the greatest force. I mean the executioner and his assistants, both great and small. If I were the Irish woman, I should rest most uneasy in my grave knowing to what interpreter the story of my last hours has been consigned."

"If we devote ourselves to finding holes exactly shaped to house such great words as Freedom, Honor, Bliss, I agree, we shall spend a lifetime slipping and sliding and searching, and all in vain."

"But this is not a place of words. Each syllable, as it comes out, is caught and filled with water and diffused. This is a place where bodies have their own signs. It is the home of Friday."

"The new wife is a lazy big boned voluptuous feline woman…"

"unused body now dusty, dry, unsavoury"

"I am… a farmgirl… not unaware that there is a hole between my legs that has never been filled."

"“I am a child,” she tells him, “Despite my years, I am an old child, a sinister old child full of stale juices. Someone should make a woman of me… , someone should make a hole in me to let the old juices run out.”"

"Coming to the farm from Worcester, where Coloured people seem to have to beg for whatever they get, he is relieved at how correct and formal relations are between his uncle and the volk. Each morning, his uncle confers with his two men about the day's tasks. He does not give them orders. Instead he proposes the tasks that need to be done, as if dealing cards on a table; his men deal their own cards too. In between, there are pauses, long, reflective silences in which nothing happens."

"The secret and sacred word that binds him to the farm is 'belong'. Out in the veld by himself he can breathe the word aloud: I belong on the farm. What he really believes but does not utter, what he keeps to himself for fear that the spell will end, is a different form of the word: I belong to the farm. He tells no one because the word is misunderstood so easily, turned so easily to its inverse: The farm belongs to me. The farm will never belong to him, he will never be more than a visitor: he accepts that."

"Sometimes when he is among the sheep — when they have been rounded up to be dipped, and are penned tight and cannot get away — he wants to whisper to them, warn them of what lies in store. But then in their yellow eyes he catches a glimpse of something that silences him: a resignation, a foreknowledge not only of what happens to sheep at the hands of Ros behind the shed, but of what awaits them at the end of their long, thirsty ride to Cape Town on the transport lorry. They know it all, down to the finest detail, and yet they submit. They have calculated the price and are prepared to pay it — the price of being on earth, the price of being alive."

"The boy is special, Aunt Annie told his mother, and his mother in turn told him. But what kind of special? No one ever says."

"He is angry at his mother for not having normal children and making them live a normal life."

"It is the mother and children who make up the core and the husband only a contributor to the economy as a paying lodger might be."

"The nearest shops from where they live are a mile away along a bleak eucalyptus-lined road."

"Although he devoted hours of each day to his new discipline, he finds its first premise, as enunciated in the Communications 101 handbook, preposterous: 'Human society has created language in order that we may communicate our thoughts, feelings, and intentions to each other.' His own opinion, which he does not air, is that the origins of speech lie in song, and the origins of song in the need to fill out with sound the overlarge and rather empty human soul."

"Isaacs has a cheap Bic pen in his hand. He runs his fingers down the shaft, inverts it, runs his fingers down the shaft, over and over, in a motion that is mechanical rather than impatient."

"Talking to Petrus is like punching a bag of sand. 'Are you giving him up?' 'Yes, I am giving him up.'"

"Is he happy? By most measurements, yes, he believes he is. However, he has not forgotten the last chorus of Oedipus: Call no man happy until he is dead."

"The company of women made of him a lover of women and, to a certain extent, a womanizer.""

"Why? Because a woman's beauty does not belong to her alone. It is part of the bounty she brings into the world. She has a duty to share it."

"Not rape, not quite that, but undesired nevertheless, undesired to the core. As though she had decided to go slack, die within herself for the duration, like a rabbit when the jaws of the fox close on its neck. So that everything done to her might be done, as it were, far away."

"Scandal. A pity that must be his theme, but he is in no state to improvise."

"That is how it begins."

"... the whole thing is disgraceful from beginning to end. Disgraceful and vulgar."

"Confessions, apologies: why this thirst for abasement? A hush falls. They circle around him like hunters who have cornered a strange beast and do not know how to finish it off."

"It reminds me too much of Mao’s China. Recantation, self-criticism, public apology."

"What was ignoble about the Kenilworth spectacle was that the poor dog had begun to hate its own nature. It no longer needed to be beaten. It was ready to punish itself. At that point it would have been better to shoot it."

"Too many people, too few things. What there is must go into circulation, so that everyone can have a chance to be happy for a day. That is the theory; hold to the theory and to the comforts of theory. Not human evil, just a vast circulatory system, to whose workings pity and terror are irrelevant. That is how one must see life in this country: in its schematic aspect. Otherwise one could go mad. Cars, shoes; women too. There must be some niche in the system for women and what happens to them."

"You behave as if everything I do is part of the story of your life. You are the main character, I am a minor character who doesn’t make an appearance until halfway through."

"Because he takes pleasure in her, because his pleasure is unfailing, an affection has grown up in him for her. To some degree, he believes, this affection is reciprocated. Affection may not be love, but it is at least its cousin."

"(Chapter 1)"

"He knows too much about himself to subject her to a morning after, when he will be cold, surly, impatient to be alone."

"As though she had decided to go slack, die within herself for the duration, like a rabbit when the jaws of the fox close on its neck. So that everything done to her might be done, as it were, far away."

"(Chapter 2)"

"Note that we are not asked to condemn this being with the mad heart, this being with whom there is some­ thing constitutionally wrong."

"(Chapter 4 )"

"Don’t expect sympathy from me, David, and don’t expect sympathy from anyone else either. No sympathy, no mercy, not in this day and age. Everyone’s hand will be against you, and why not? Really, how could you"

"(Chapter 5 )"

"I’m dubious, Lucy. It sounds suspiciously like community service. It sounds like someone trying to make reparation for past misdeeds.’"

"(Chapter 9 )"

"My case rests on the rights of desire,’ he says. ‘On the god who makes even the small birds quiver.’"

"(Chapter 11)"

"Spoken without irony, the words stay with him and will not go away."

"(Chapter 12)"

"The people who lived in the countryside around Treblinka—Poles, for the most part—said that they did not know what was going on in the camp; said that, while in a general way they might have guessed what was going on, they did not know for sure; said that, while in a sense they might have known, in another sense they did not know, could not afford to know, for their own sake."

"I return one last time to the places of death all around us, the places of slaughter to which, in a huge communal effort, we close our hearts. Each day a fresh holocaust, yet, as far as I can see, our moral being is untouched."

"What he dreads is that, during a lull in the conversation, someone will come up with what he calls The Question—“What led you, Mrs. Costello, to become a vegetarian?”—and that she will then get on her high horse and produce what he and Norma call The Plutarch Response. … The response in question comes from Plutarch's moral essays. His mother has it by heart; he can reproduce it only imperfectly. “You ask me why I refuse to eat flesh. I, for my part, am astonished that you can put in your mouth the corpse of a dead animal, am astonished that you do not find it nasty to chew hacked flesh and swallow the juices of death-wounds.” Plutarch is a real conversation-stopper: it is the word juices that does it. Producing Plutarch is like throwing down a gauntlet; after that, there is no knowing what will happen."

"“But your own vegetarianism, Mrs. Costello,” says President Garrard, pouring oil on troubled waters: “it comes out of moral conviction, does it not?” “No, I don't think so,” says his mother. “It comes out of a desire to save my soul.” Now there truly is a silence, broken only by the clink of plates as the waitresses set baked Alaskas before them. “Well, I have a great respect for it,” says Garrard. “As a way of life.” “I'm wearing leather shoes,” says his mother. “I'm carrying a leather purse. I wouldn't have overmuch respect if I were you.” “Consistency,” murmurs Garrard. “Consistency is the hobgoblin of small minds. Surely one can draw a distinction between eating meat and wearing leather.” “Degrees of obscenity,” she replies."

"It was from the Chicago stockyards that the Nazis learned how to process bodies."

"“It's been such a short visit, I haven't had time to make sense of why you have become so intense about the animal business.” She watches the wipers wagging back and forth. “A better explanation,” she says, “is that I have not told you why, or dare not tell you. When I think of the words, they seem so outrageous that they are best spoken into a pillow or into a hole in the ground, like King Midas.” “What is it you can't say?” “It's that I no longer know where I am. I seem to move around perfectly easily among people, to have perfectly normal relations with them. Is it possible, I ask myself, that all of them are participants in a crime of stupefying proportions? Am I fantasizing it all? I must be mad! Yet every day I see the evidences. The very people I suspect produce the evidence, exhibit it, offer it to me. Corpses. Fragments of corpses that they have bought for money. It is as if I were to visit friends, and to make some polite remark about the lamp in their living room, and they were to say, ‘Yes, it's nice, isn't it? Polish-Jewish skin it's made of, we find that's best, the skins of young Polish-Jewish virgins.’ And then I go to the bathroom and the soap-wrapper says, ‘Treblinka— 100% human stearate.’ Am I dreaming, I say to myself?”"

"Yet whole days pass in a fog of grey exhaustion. He curses himself for letting himself be sucked back into an affair that costs him so much. If this is what having a mistress entails, how do Picasso and the others get by? He simply has not the energy to run from lecture to lecture, job to job, then when the day is done to pay attention to a woman who veers between euphoria and spells of the blackest gloom in which she thrashes around brooding on a lifetime's grudges."

"He would like to believe there is enough pity in the air for black people and their lot, enough of a desire to deal honourably with them, to make up for the cruelty of the laws. But he knows it is not so. Between black and white there is a gulf fixed. Deeper than pity, deeper than honourable dealings, deeper even than goodwill, lies an awareness on both sides that people like Paul and himself, with their pianos and violins, are here on this earth, the earth of South Africa, on the shakiest of pretexts. [...] In fact, from Africans in general, even from Coloured people, he feels a curious, amused tenderness emanating: a sense that he must be a simpleton, in need of protection, if he imagined he can get by on the basis of straight looks and honourable dealings when the ground beneath his feet is soaked with blood and the vast backward depth of history rings with shouts of anger. — Chapter 2, page 17."

"His refuge from IBM is the cinema. [...] He goes to the whole of an Antonioni season. In a film called L'Eclisse a woman wanders through the streets of a sunstruck, deserted city. She is disturbed, anguished. What she is anguished about he cannot quite define; her face reveals nothing. The woman is Monica Vitti. With her perfect legs and sensual lips and abstracted look, Monica Vitti haunts him. He falls in love with her. — Chapter 6, page 48."

"At IBM he has to keep his fantasies of Monica Vitti to himself, and the rest of his arty pretensions too. [...] For reasons that are not clear to him, he has been adopted as a chum by a fellow programmer named Bill Briggs. [...] Whereas the other programmers speak with unplaceable grammar-school accents and start the day by flipping to the financial pages of the Telegraph to check the share prices, Bill Briggs has a marked London accent and stores his money in a building society account."

"He does not as yet know England well enough to do England in prose. He is not even sure he can do the parts of London he is familiar with, the London of crowds trudging to work, of cold and rain, of bedsitters with curtainless windows and forty-watt bulbs. — Chapter 7, page 63."

"But if he is going to write prose then he may have to go the whole hog and become a Jamesian. Henry James shows one how to rise above mere nationality. [...] People in James do not have to pay the rent; they certainly do not have to hold down jobs; all they are required to do is to have super-subtle conversations whose effect is to bring about tiny shifts of power, shifts so minute as to be invisible to all but the practised eye. When enough such shifts have taken place, the balance of power between the personages of the story is (Voilà!) revealed to have suddenly and irreversibly changed. And that is that: the story has fulfilled its charge and can be brought to an end. — Chapter 8, page 64."

"Once upon a time, when he was still an innocent child, he believed that cleverness was the only yardstick that mattered, that as long as he was clever enough he would attain everything he desired. Going to university put him in his place. The university showed him he was not the cleverest, not by a long chalk. — Chapter 8, page 65."

"He does not see what the British have against the Russians. Britain and Russia have been on the same side in all the wars he knows of since 1854. The Russians have never threatened to invade Britain. Why then are the British siding with the Americans, who behave like bullies in Europe as all over the world? It is not as though the British actually like the Americans. — Chapter 10, page 83."

"[...] he can see no reason why people need to dance. Dancing makes sense only when it is interpreted as something else, something that people prefer not to admit. That something else is the real thing: the dance is merely a cover. Inviting a girl to dance stands for inviting her to have intercourse; and dancing is a miming and foreshadowing of intercourse. So obvious are the correspondences that he wonders why people bother with dancing at all. Why the dressing up, why the ritual motions; why the huge sham? — Chapter 11, pages 89–90."

"At the Everyman Cinema there is a season of Satyajit Ray. He watches the Apu trilogy on successive nights in a state of rapt absorption. In Apu's bitter, trapped mother, his engaging, feckless father he recognizes, with a pang of guilt, his own parents. But it is the music above all that grips him, dizzyingly complex interplays between drums and stringed instruments, long arias on the flute whose scale or mode — he does not know enough about music theory to be sure which — catches at his heart, sending him into a mood of sensual melancholy that last long after the film has ended. — Chapter 11, page 93."

"Hitherto he has found in Western music, in Bach above all, everything he needs. Now he encounters something that is not in Bach, though there are intimations of it: a joyous yielding of the reasoning, comprehending mind to the dance of the fingers. He hunts through record shops, and in one of them finds an LP of a sitar player named Ustad Vilayat Khan, with his brother — a younger brother, to judge from the picture — on a veena, and an unnamed tabla player. He does not have a gramophone of this own, but he is able to listen to the first ten minutes in the shop. It is all there: the hovering exploration of tone-sequences, the quivering emotion, the ecstatic rushes. He cannot believe his good fortune. A new continent and all for a mere nine shillings! He takes the record back to his room, packs it away between sleeves of cardboard till the day he will able to listen to it again. — Chapter 11, pages 93–4."

"How can anyone in England understand what brings people from the far corners of the earth to die on a wet, miserable island which they detest and to which they have no ties? — Chapter 18, page 148."

"It continues to astound him that people can be as clever as people are in the computer industry, yet have no outside interests beyond cars and house prices. — Chapter 18, page 149."

"He is here, with her, out of love. *He cannot imagine her getting through this trial without him at her side.”"

"She inhabits her characters as a woman does, not a man."

"She is not sure, as she listens to her own voice, whether she believes any longer in what she is saying."

"A French or English writer has thousands of years of written tradition behind him…We on the other hand are heirs to an oral tradition."

"They lost their humanity, in our eyes, because of a certain willed ignorance on their part."

"Because Costello is his mother’s maiden name, and because he has never seen any reason to broadcast his connection with her, it was not known at the time of the invitation that Elizabeth Costello, the Australian writer, had a family connection in the Appleton community. He would have preferred that state of affairs to continue.”"

"“Norma and his mother have never liked each other. Probably his mother would have chosen not to like any woman he married.”"

"“His mother is entitled to her convictions, he believes. If she wants to spend her declining years making propaganda against cruelty to animals, that is her right.”"

"She no longer believes very strongly in belief... Belief may be no more, in the end, than a source of energy, like a battery which one clips into an idea to make it run. As happens when one writes: believing whatever has to be believed in order to get the job done."

"But truth is not spoken in anger. Truth is spoken, if it ever comes to be spoken, in love."

"Can desire grow out of admiration, or are the two quite distinct species? What would it be like to lie side by side, naked, breast to breast, with a woman one principally admires?"

"Paul here is unhappy because unhappiness is second nature to him but more particularly because he has not the faintest idea of how to bring about his heart's desire. And I am unhappy because nothing is happening. Four people in four corners, moping, like tramps in Beckett, and myself in the middle, wasting time, being wasted by time."

"Why does love, even such love as he claims to practise, need the spectacle of beauty to bring it to life? What, in the abstract, do shapely legs have to do with love, or for that matter with desire? Or is that just the nature of nature, about which one does not ask questions?"

"Our lies reveal as much about us as our truths."

"Someone should put together a ballet under the title Guantanamo, Guantanamo! A corps of prisoners, their ankles shackled together, thick felt mittens on their hands, muffs over their ears, black hoods over their heads, do the dances of the persecuted and the desperate. Around them, guards in olive green uniforms prance with demonic energy and glee, cattle prods and billy-clubs at the ready. They touch the prisoners with the prods and the prisoners leap; they wrestle prisoners to the ground and shove the clubs up their anuses and the prisoners go into spasms. In a corner, a man on stilts in a Donald Rumsfeld mask alternately writes at his lectern and dances ecstatic little jigs. One day it will be done, though not by me. It may even be a hit in London and Berlin and New York. It will have absolutely no effect on the people it targets, who could not care less what ballet audiences think of them."

"As during the time of kings it would have been naive to think that the king’s firstborn son would be the fittest to rule, so in our time it is naive to think that the democratically elected ruler will be the fittest. The rule of succession is not a formula for identifying the best ruler, it is a formula for conferring legitimacy on someone or other and thus forestalling civil conflict."

"If you have reservations about the system and want to change it, the democratic argument goes, do so within the system: put yourself forward as a candidate for political office, subject yourself to the scrutiny and the vote of fellow citizens. Democracy does not allow for politics outside the democratic system. In this sense, democracy is totalitarian."

"Machiavelli says that if as a ruler you accept that your every action must pass moral scrutiny, you will without fail be defeated by an opponent who submits to no such moral test. To hold on to power, you have not only to master the crafts of deception and treachery but to be prepared to use them where necessary."

"The modern state appeals to morality, to religion, and to natural law as the ideological foundation of its existence. At the same time it is prepared to infringe any or all of these in the interest of self-preservation."

"The typical reaction of liberal intellectuals is to seize on the contradiction here: How can something be both wrong and right, or at least both wrong and OK, at the same time? What liberal intellectuals fail to see is that this so-called contradiction expresses the quintessence of the Machiavellian and therefore the modern, a quintessence that has been thoroughly absorbed by the man in the street. The world is ruled by necessity, says the man in the street, not by some abstract moral code. We have to do what we have to do. If you wish to counter the man in the street, it cannot be by appeal to moral principles, much less by demanding that people should run their lives in such a way that there are no contradictions between what they say and what they do. Ordinary life is full of contradictions; ordinary people are used to accommodating them. Rather, you must attack the metaphysical, supra-empirical status of necessità and show that to be fraudulent."

"So when you climbed, he said, you had to go careful. You had to watch your older brother and follow close his moves. You had to think back on every step before you took it. Remembering hard the whole way up. ... "And if you can’t memory right," he said, "you lose.""

"We had been stopped by the cops before. There was a routine to it all: we knew that if you carefully played along you’d eventually be released, if not with your dignity, then at least with your skin. But that night we sensed an urgency we hadn’t experienced before. With the blinding headlights upon me, I couldn’t process the commands."

"The world around us was named Scarborough. It had once been called “Scarberia,” a wasteland on the outskirts of a sprawling city. But now, as we were growing up in the early ’80s, in the heated language of a changing nation, we heard it called other names: Scarlem, Scarbistan. We lived in Scar-bro, a suburb that had mushroomed up and yellowed, browned, and blackened into life."

"Always, there were stories on TV and in the papers of gangs, killings in bad neighborhoods, predators roaming close. One morning, I peered with Francis into a newspaper box to read a headline about the latest terror and caught in the glass the reflection of our own faces."

"“You know,” he said, “you’ve got to work on things. … Like stepping into Desirea’s the way you did. Like always looking so unsure. You’ve got to be cooler about things, and not put everything out on your face all the time. You’ve got to carry yourself better and think about your look. Doesn’t matter how poor you are.”"

"In Desirea’s, you postured but you also played. You showed up every one of your dictated roles and fates. Our parents had come from Trinidad and Jamaica and Barbados, from Sri Lanka and Poland and Somalia and Vietnam. They worked shit jobs, struggled with rent, were chronically tired, and often pushed just as chronically tired notions about identity and respectability. But in Desirea’s, different styles and kinships were possible. You found new language, you caught the gestures, you kept the meanings close as skin."

"Would you agree that Francis had a bit of a reputation? Did he sometimes exhibit unpredictable moods? Would you agree, Michael, that your brother possessed a history of violence?"

"Francis had always protected me. It was his instinct. He saw the vulnerability, understood it all too well. But in that final moment in Desirea's, he had tried to protect another. When a cop with his hand on his holstered gun grabbed Jelly and tried to pull him away, Francis had panicked. "Don't touch him," he'd said, reaching to still the weapon. It was a gesture with history, but unreadable by those around him holding power. The authorities had investigated, interviewed witnesses, pronounced their conclusions. "They called it lawful," I told Aisha. And what else could we do but each look away?"

"I return to Mother's stretcher, and she's sitting up now, wearing a hospital gown as neatly as she can make it seem. When she reads my face, she smooths her hair, sits up straight, the paper beneath her making soft crinkling sounds. "It is a new day," she says firmly."

"Can we visit it soon?" Aisha asks. "It's supposed to be warm this weekend." [...] "What do you say?" Aisha presses. "The pathway down should be clear enough to get close to the creek. We'll be sure to go slow, Ruth. Maybe we could borrow a wheelchair. Jelly? Are you in?"

"I admire writers like J.M. Coetzee, Nuruddin Farah, Michael Ondaatje, I can name several."

"(whom of those you have read recently have you found impressive?) AO: The South Africans: Nadine Gordimer, J. M. Coetzee, and André Brink."

"Die Transvaler is issued with a calling – it comes to serve a volk/people by allowing steadfast and lofty nationalism to resound wherever its voice may reach. From this calling its inspiration will spring. This endeavor will determine its character."

"Translated from Afrikaans: Die Transvaler kom met 'n roeping – hy kom om 'n volk te dien deur die geluid van troue en verhewe nasionalisme te laat weerklink waar sy stem ook reik. Uit hierdie roeping sal sy besieling spruit, dié strewe sal sy karakter bepaal."

"As Jews presently enjoy a disproportionate share of the wholesale and retail trade, such a balanced distribution can be achieved only by refusing them further trading licenses, until such a time as the other main population groups, such as English- and Afrikaans-speakers, have gained a proportion which (as far as practicable) corresponds to their percentage of the white population. … Of course, the discrimination must disappear as soon as the correct balance (ewewigtige toestand) has been achieved."

"Genl. Smuts and his followers, without any hesitation, laid all their much-celebrated quest for reconciliation and the creation of one nation of Afrikaans and English speakers on the altar of the British Empire. It is clear that their aim was not to create a truly South African people/volk, but a branch of the English people living in South Africa. And in it Afrikanerdom had to be dissolved. This war crisis was necessary to make that transparent to everyone."

"Translated from Afrikaans: Genl. Smuts en sy aanhangers het sonder enige weifeling al hul veelgeroemde strewe na versoening en die skepping van een volk uit Afrikaans- en Engelssprekendes op die altaar van die Britse Ryk gelê. Helder staan dit uit dat hul strewe nie was om 'n waarlik Suid-Afrikaanse volk te laat ontstaan nie, maar 'n vertakking van die Engelse volk woonagtig in Suid-Afrika. Daarin moes die Afrikanerdom opgelos word. Hierdie oorlogskrisis was nodig om dit vir almal glashelder te stel."

"Must Bantu and European in future develop as intermixed communities, or as communities separated from one another in so far as this is practically possible? If the reply is ‘intermingled communities’, then the following must be understood. There will be competition and conflict everywhere. So long as the points of contact are still comparatively few, as is the case now, friction and conflict will be few and less evident. The more this intermixing develops, however, the stronger the conflict will become. In such a conflict, the Europeans will, at least for a long time, hold the stronger position, and the Bantu be the defeated party in every phase of the struggle. This must cause to rise in him an increasing sense of resentment and revenge."

"[The present Government] believes in the supremacy (baasskap) of the European in his sphere, [and] equally in the supremacy (baasskap) of the Bantu in his own sphere. There is thus no policy of oppression here, but one of creating a situation which has never existed for the Bantu; namely, that, taking into consideration their languages, traditions, history and different national communities, they may pass through a development of their own. … The future Bantu towns and cities in the reserves may arise partly in conjunction with Bantu industries of their own in those reserves. In their establishment Europeans must be prepared to help with money and knowledge, in the consciousness that such industries must, as soon as possible, wholly pass over into the hands of the Bantu."

"The curriculum (to a certain extent) and the practice of teaching, ignoring the policy of segregation or apartheid, could not offer preparation for service within the black community. By simply blindly producing pupils formed on a European mould, the vain expectation was created that they, in spite of the said national policy, would still be able to fill posts in the white community. This is that is meant by the unhealthy creation of white collar ideals and the causing of widespread frustration among the so-called learned natives."

"This has indeed been the basis of our struggle all these years: nationalism against imperialism. This has been the struggle since 1910: a republic as opposed to the monarchical connection … We stand unequivocally and clearly for the establishment of the republic in the correct manner and at the appropriate time."

"The tendency in Africa for nations to become independent and, at the same time, the need to do justice to all, does not only mean being just to the black man of Africa but also being just to the white man of Africa. They are the people, not only in the Union but throughout major portions of Africa, who brought civilisation here, who made possible the present development of black nationalism by bringing the natives education, by showing them the Western way of life, by bringing to Africa industry and development, by inspiring them with the ideals which Western civilisation has developed for itself."

"The white man that came to Africa – some to trade, others to bring the gospel – came here to stay. Especially we in this southernmost point of Africa have such claims here that we justly consider it our homeland; we have nowhere else to go. We occupied bare land, and the Bantu likewise came and occupied certain parts for them. The thinking of Africa is to grant those complete rights that we agree with you that all people expect. We believe in providing those rights to the fullest extent in those parts of South Africa that our white ancestors occupied for themselves, but similarly we also believe in equilibrium. We believe namely that equal opportunity must remain at the disposal of the whites who made all this possible. Furthermore we consider ourselves part of the Western world, a true white state in Africa, which holds every promise of a complete future for the black man in our midst. We consider ourselves indispensable to the white world. If a division were to arise in future – how would South Africa fulfill its best role both in cooperation with the white nations of the world and in befriending the black states of Africa? How can these black states strengthen the arm of those who fight for the civilization we believe in? We are the link. We are white, but we are in Africa. As such it imposes an extraordinary duty on us and we realize it. And if you came here with nothing more than to make it known everywhere that no one can achieve anything by trying to hurt one with whom he differs, but that good can only be born from attempts to do good to others, then your journey as far as this southern frontier was well rewarded."

"It was not the Republic of South Africa that was told, 'We are not going to support you in this respect.' Those words were addressed to the monarchy of South Africa, and yet we have the same monarch as this person from Britain who addressed these words to us. It was a warning given to all of us, English-speaking and Afrikaans-speaking, republican and anti-republican. It was clear to all of us that as far as these matters are concerned, we shall have to stand on our own feet."

"We won't allow anyone to kill us, we won't fall prey to anyone; we shall fight for our existence and we shall stay alive! ... South Africa's future is greater today than its past. The history of South Africa is characterised by crisis upon crisis, but from every crisis a greater triumph was born."

"Translated from Afrikaans: Ons sal ons nie laat doodmaak nie, ons sal geeneen se slagoffer word nie; ons sal veg vir ons bestaan en ons sal bly lewe! ... Suid-Afrika se toekoms is vandag groter as sy verlede. Die geskiedenis van Suid-Afrika toon een krisis na die ander, maar uit elke krisis is 'n groter triomf gebore."

"The black masses of South Africa – and I know Bantu in all parts of South Africa – are orderly and peace-loving. They are loyal to the government and administration of the country … The groups of people seeking their own gain are small and they make use of mass psychology at mass gatherings, and by threats and other means are sometimes the cause of trouble … We do not intend to be perturbed by what is said and done in the outside world in all ignorance."

"There are two ways of obtaining a republic, either by election or by a referendum. Former National Party leaders have promised that the Union's transition to a republic will be subject to ratification by the nation. Therefore, it will now be the case. The heads of white voters who vote will be counted. The government has the constitutional right to decide the issue of a Republic with a majority vote in Parliament – just as the United Party plunged the Union into a war. However, the National Party has voluntarily waived this right and the test will be laid to the general will. However, the National Party will not lie down if they lose this test. They will not stop fighting until South Africa has its own republic."

"Translated from Afrikaans: Daar is twee maniere om 'n republiek te verkry, naamlik deur middel van 'n verkiesing of deur 'n volkstemming. Voormalige leiers van die Nasionale Party het belowe dat die republiekwording van die Unie op die beslissing van die breë volkswil sal berus. Derhalwe sal dit dan nou ook so geskied. Die koppe van die blanke kiesers wat stem, sal getel word. Die regering het die konstitusionele reg om die kwessie van 'n republiek met 'n meerderheid van stemme in die Parlement te laat beslis – net soos die Verenigde Party die Unie in 'n oorlog gedompel het. Die Nasionale Party het egter vrywillig van hierdie reg afgesien en die toets sal op die breë volkswil gelê word. Die Nasionale Party sal egter nie gaan lê as hulle die toets sou verloor nie. Hulle sal nie ophou met veg voordat Suid-Afrika sy eie republiek het nie."

"We shall not act unfairly in any way. We shall not allow our understanding to let us down. For a leader who has to take care of a volk/people, cannot govern, driven by emotions or vengefulness. It is our task in these heavy times, while the heart often wants to speak, to let understanding dominate; understanding and faith. Carried by faith in God, the government will not be able to govern unfairly. Faith and understanding does not, however, say that we have to act timidly when greater evils may follow. Power is sometimes the best means to get peace."

"On the eve of the Republic, opponents are now demanding that we, the government, change its colour policy so that they can make more money. ... Some people think we need them and keep a pistol to our head and ask for the forfeiting of certain aspects of our colour policy. We are not for sale. Our colour policy is not for sale."

"Translated from Afrikaans: Aan die vooraand van die Republiek vra teenstanders nou dat ons, die regering, sy kleurbeleid moet wysig sodat hulle meer geld kan maak. ... Sekere mense dink ons het hulle nodig en hou 'n pistool voor ons kop en vra prysgewing van sekere dele van ons kleurbeleid. Ons is nie te koop nie. Ons kleurbeleid is nie te koop nie."

"Dear friend, The time has drawn near for us all to help decide through a referendum what will become of our country and people in the immediate future. In a Republic we shall be able to give our full attention to what is so vital. It is to create a secure future for the whites, besides fairness to the non-whites as well. Furthermore, the development of prosperity is necessary for everyone. If we do not take this one step now, we ourselves may possibly, experience all the suffering of the whites who are being attacked in, and driven out of, one African territory after the other. You love your country. You love your children. Sixty or more years of life lie ahead of many of them. I plead for their sake; their unity, safety and prosperity. For all these reasons I feel justified in approaching you personally with this urgent appeal. Become by answering „Yes” through your cross on the voting paper, one of the founders of our Republic of South Africa. With best wishes, H.F.Verwoerd"

"First part translated from Afrikaans: Geagte vriend(in), Die tyd is nou naby dat ons almal by die volksstemming moet help beslis wat in die onmiddellike toekoms van ons land en volk moet word. In 'n Republiek sal ons saam ons aandag voluit kan gee aan wat so lewensbelangrik is. Dit is om 'n veilige toekoms te skep vir die blankes, gepaard met regverdigheid ook teenoor die nie-blankes. Verder is nodig die uitbou van voorspoed vir almal."

"For those who hesitated to turn this page in history, it will be more difficult than for them who eagerly did so. … I also have no illusions about the difficulties that lie ahead. Heaven will not suddenly descend to us on earth – neither with regard to our personal relationships, nor where we tackle our racial problems, or where we develop our economy. But I am convinced that a great future awaits. … There will be a challenge in almost every task we undertake, every issue we face."

"Translated from Afrikaans: Vir die wat gehuiwer het om hierdie bladsy in die geskiedenis om te slaan, sal dit moeiliker wees as vir diegene wat dit gretig gedoen het. … Ek het ook geen illusies omtrent die moeilikhede wat voorlê nie. Die hemel sal nie skielik vir ons op die aarde neerdaal of met betrekking tot ons persoonlike verhoudings, of tot die oplossing van ons rasseprobleme, of tot die ontwikkeling op ekonomiese gebied nie. Maar ek is daarvan oortuig dat 'n grootse toekoms wag. … Daar sal 'n uitdaging wees in byna elke taak wat ons onderneem, elke vraagstuk waarvoor ons te staan kom."

"We are going to Britain as friends, and I trust that South Africa will also be seen and accepted as a friend by that country and by the thinking and more responsible segment of the British public."

"Translated from Afrikaans: Ons gaan na Brittanje as vriende en ek vertrou dat Suid-Afrika ook as vriend beskou en aanvaar sal word deur dié land en deur die denkende en meer verantwoordelike deel van die Britse publiek."

"Britain must now take our hand of friendship or reject it. I do not believe it will be rejected."

"Translated from Afrikaans: Brittanje moet nou ons hand van vriendskap neem of dit verwerp. Ek glo nie dat dit verwerp sal word nie."

"In light of the opinions expressed on behalf of the other member governments regarding the racial policies of the Union Government, and the indications of their future plans against the racial policies of the Union Government, it was decided to retract South Africa's application for Commonwealth membership when the country becomes a Republic on May 31st. ... this regrettable step marks the beginning of the disintegration of the Commonwealth."

"Translated from Afrikaans: In die lig van die menings wat namens die ander lederegerings insake die rassebeleid van die Unieregering uitgespreek is, en die aanduidings van hul toekomsplanne teenoor die rassebeleid van die Unieregering, is besluit om Suid-Afrika se aansoek om lid van die Statebond te bly wanneer die land op 31 Mei 'n Republiek word terug te trek. ...hierdie betreurenswaardige stap dui die begin van die disintegrasie van die Statebond aan."

"The British have fought to death for the requisites of their existence. Can't you understand that we are doing it also?"

"Translated from Afrikaans: Die Britte het tot die dood toe vir hul wesenlike bestaan geveg. Kan u nie verstaan dat ons dit ook doen nie?"

"Now we move forward. We stand on our own legs. Let us face the future with hope, confidence and zeal … What happened in London is not a defeat but a victory. The other Commonwealth members were expected to have reached a level of maturity that would have allowed them to work with South Africa within the Commonwealth, especially in the fight against Communism, while retaining their differences outside the Commonwealth. Some of the Commonwealth countries were however too young, too new and too small. … Something big happened. A peaceful South Africa emerged with dangers and possible disadvantages averted. South Africa is going out stronger from this hour than ever before. South Africa has triumphed … we have set ourselves free from the yoke of the Afro-Asian countries that occupy the Commonwealth, because we are not willing to let them dictate to us. The current Commonwealth is one in which we no longer feel ourselves at home."

"Translated from Afrikaans: Nou gaan ons vorentoe. Ons staan op ons eie twee bene. Laat ons die toekoms tegemoet gaan vol hoop, vol vertroue en vol ywer … Wat in Londen gebeur het is nie 'n nederlaag nie maar 'n oorwinning. Daar is verwag dat die ander lede van die Statebond 'n peil van volwasenheid sou ereik het wat hulle in staat sou stel om binne die Statebond met Suid-Afrika saam te werk, veral in die stryd teen Kommunisme, terwyl hulle nog buite die Statebond hul verskille kan hê. Sommige van die Statebondslande was egter te jonk, te nuut en te klein. … Daar het iets groots gebeur. 'n Vreedsame Suid-Afrika het tot stand gekom met gevare en moontlike nadele van hom afgewend. Suid-Afrika gaan sterker uit hierdie uur as ooit tevore. Suid-Afrika het getriomfeer … ons het ons vrygemaak van die juk van die Afro-Asiatiese lande wat die Statebond inneem, want ons is nie gewillig dat hulle aan ons dikteer nie. Die huidige Statebond is een waarin ons nie meer tuis voel nie."

"I appeal to the English-speaking people of South Africa not to allow themselves to be hurt, though I can feel their sadness. A framework has fallen away, but what is of greater importance is friendship and getting together as one nation – as white people who have to defend their future together. Now there is a chance of standing together – one free country standing together on a basis which is the desire of friendship with Great Britain."

"This is a day of great events. We can pay tribute to our State President and to our Republic."

"Translated from Afrikaans: Dit is 'n dag van groot gebeure. Ons kan hulde bring aan ons Staatspresident en aan ons Republiek."

"[True democracy] is not what the Communists practice. It is not even what the African states practice. But that is the pressure being exerted when demands are made upon our country. In other words, the process towards integration [would inexorably] lead to Bantu domination, a situation from which there would be no escape. … [Coloureds and Indians] must not think that the colour of their skins will protect them. The minority groups will all have to contend with an unrestricted domination by the Bantu if a multi-racial state comes into being. … the people of South Africa cannot accept the consequence of a multi-racial state unless the Whites, the Coloureds and the Indians are prepared to commit race suicide."

"[No evidence exists to support the assertions that a threat to world peace or security exists in South West Africa.]"

"Translated from Afrikaans: Daar bestaan geen getuienis om die bewerings te staaf dat daar 'n bedreiging vir wêreldvrede en -veiligheid in Suidwes is nie."

"After half a century of co-operation – difficult, at times very difficult – a stage has been reached when both groups [i.e. Afrikaans and English-speaking whites] as never before are faced with a challenge to bury the past, to let it become the combined history of a unified volk/people. Today we are faced with threats for the future of our civilization, for our prosperity, for the contribution of the white man of Africa to the struggle of the white man of Europe and America to retain his hegemony in the world. Also to make Christianity victorious, sacrifices must be made, and nowhere is Christianity more threatened than in Africa. Sacrifices of sentiment is expected of everybody. There must not only be a union of provinces in South Africa. There must also be a union of hearts."

"We must have the courage of men and be strong. But the will to resistance of a volk/people is linked to the kind of leadership which he chooses for himself. If he has the will to resistance, he searches for strong leadership and not weak leadership. If you want to be victorious, you have to be prepared to follow leaders who are not prepared to cave in."

"Apartheid means: ‘something of your own’; the other word refers to something even greater, i.e. ‘development’, which implies ‘growth’. A human being should not regress if one undertakes a task. Through the work of one's hands something must come into being. This is creation; and development is growth by what one creates anew in a continuously flowing process. Therefore separate development means the kind of growth which one creates by means of own power and for the sake of yourself and your people."

"What they want of South Africa, it is not only , it is black overlordship. Pure and simple. One man, one vote would only be a means, the objective could be the ultimate destruction of any man, any vote in order to achieve black dictatorship, a one-party system as they call it, which they say, as Nkrumah has said, as has been said in Kenya and Tanganyika. A one-party system, which is the natural system of Africa, that would be their aim. No man, no vote!"

"While this ruling evidently imparts gratitude in us as a nation, and will be accepted by many as an answer to their prayers, South Africans will not consider it an inducement to gloat over our opponents. Rather, we would see in it an incentive to re-dedicate ourselves to the guardianship we have accepted towards the less developed peoples of South and South West Africa."

"Translated from Afrikaans: Waar hierdie uitspraak vir ons as 'n nasie klaarblyklike stof tot dankbaarheid bied, en deur baie as 'n antwoord op hul gebede aanvaar sal word, sal Suid-Afrikaners dit nie beskou as 'n aanleiding om oor teenstanders te kraai nie. Eerder wil ons daarin 'n aansporing sien om ons opnuut toe te wy aan die voogdyskap wat ons aanvaar het teenoor die minder ontwikkelde volkere van Suid- en Suidwes-Afrika."

"Israel is not consistent in its new anti-apartheid attitude... They took Israel away from the Arabs after the Arabs lived there for a thousand years. In that, I agree with them. Israel, like South Africa, is an apartheid state."

"The Verwoerds, Vorsters and those many others within the Broederbond-dominated hierarchy of the National Party have done incalculable harm to South Africa in sport, not to mention every other field of human endeavour or relations."

"The unintended effect of the [Wind of Change] speech was to help empower Verwoerd by reinforcing his dominance over domestic politics and by assisting him make two hitherto separate strands of his political career seem mutually reinforcing: republican nationalism on the one hand and apartheid ideology on the other."

"Today, we formally approved the renaming of H[oë]rskool HF Verwoerd to Rieto[n]dale Secondary School. My mission in this world is to reverse everything this man called Verwoerd has done to our education system. Others names like Jan Smuts will also fall #NomoreHöerskoolHFVerwoerd"

"[Your] Government, after receiving a mandate from a section of the European population, decided to proclaim a Republic on 31 May. [It is feared that] under this proposed Republic your Government, which is already notorious the world over for its obnoxious policies, would continue to make even more savage attacks on the rights and living conditions of the African people. [We] considered the grave political situation facing the African people today. [Many delegates] drew attention to the vicious manner in which your Government forced [people of various areas] to accept the unpopular system of Bantu Authorities, [and] the rapid manner in which race relations are deteriorating in this country."

"They are cheering [Verwoerd] because we have withdrawn from the world. Will they cheer when the world withdraws from us?"

"I don't want to be a hypocrite: the fact that Dr Verwoerd is no longer the prime minister of South Africa is the best thing that could have happened to our country."

"Translated from Afrikaans: Ek wil nie 'n huigelaar wees nie: die feit dat Dr Verwoerd nie meer die Eerste Minister van Suid-Afrika is nie, is die beste ding wat met ons land kon gebeur het."

"To those who knew him, and I count myself as one of those who had this privilege, his deep sincerity in everything he undertook, his gentleness and his kindness towards all people, his championing of Christian and civilized ideals, and his wise counsels in times of peace and adversity, will be greatly missed."

"I thought we were rid of one of the worst scourges we had."

"Every day, you see a man you know committing a very serious crime for which millions of people suffer. You cannot take him to court or report him to the police because he is the law in the country. Would you remain silent and let him continue with his crime or would you do something to stop him? You are guilty not only when you commit a crime, but also when you do nothing to prevent it when you have a chance."

"Those who consume animals not only harm those animals and endanger themselves, but they also threaten the well-being of other humans who currently or will later inhabit the planet."

"Killing people or helping them to kill themselves is usually wrong, because continued life is, we assume, usually in those people’s interest. It is extremely implausible, however, to think that continued life is always in a person’s interest. Quality of life can fall to abysmal levels. While there can be reasonable disagreement about how poor the quality must be before life is not worth continuing, it is an indecent imposition on people—an unconscionable violation of their liberty—to force them to endure a life that they have reasonably judged to be unacceptable. Accordingly, it is incumbent on liberty-respecting states to allow assisted suicide or euthanasia for those whose lives have become a burden to themselves."

"A few of my critics have claimed that I am committed to the desirability of suicide and even speciecide. They clearly intend this as a reductio ad absurdum of my position. However, I considered the questions of suicide and speciecide in Better Never to Have Been and argued that these are not implications of my view. First, it is possible to think that both coming into existence is a serious harm and that death is (usually) a serious harm. Indeed, some people might think that coming into existence is a serious harm in part because the harm of death is then inevitable."

"The question is not whether humans will become extinct, but rather when they will. If the anti-natalist arguments are correct, it would be better, all things being equal, if this happened sooner rather than later for, the sooner it happens, the more suffering and misfortune will be avoided."

"It is these very conditions that facilitate the emergence of new infectious diseases and that also inflict horrific harms on animals — being kept in confined conditions and then butchered. Simply put, the coronavirus pandemic is a result of our gross maltreatment of animals."

"Each one of us was harmed by being brought into existence. That harm is not negligible, because the quality of even the best lives is very bad—and considerably worse than most people recognize it to be. Although it is obviously too late to prevent our own existence, it is not too late to prevent the existence of future possible people."

"Creating new people, by having babies, is so much a part of human life that it is rarely thought even to require a justification. Indeed, most people do not even think about whether they should or should not make a baby. They just make one. In other words, procreation is usually the consequence of sex rather than the result of a decision to bring people into existence. Those who do indeed decide to have a child might do so for any number of reasons, but among these reasons cannot be the interests of the potential child. One can never have a child for that child's sake."

"One particularly poor argument in defence of eating meat is that if humans did not eat animals, those animals would not have been brought into existence in the first place. Humans would simply not have bred them in the numbers they do breed them. The claim is that although these animals are killed, this cost to them is outweighed by the benefit to them of having been brought into existence. This is an appalling argument for many reasons [...] First, the lives of many of these animals are so bad that even if one rejected my argument one would still have to think that they were harmed by being brought into existence. Secondly, those who advance this argument fail to see that it could apply as readily to human babies that are produced only to be eaten. Here we see quite clearly that being brought into existence only to be killed for food is no benefit. It is only because killing animals is thought to be acceptable that the argument is thought to have any force."

"It is curious that while good people go to great lengths to spare their children from suffering, few of them seem to notice that the one (and only) guaranteed way to prevent all the suffering of their children is not to bring those children into existence in the first place."

"Assuming that each couple has three children, an original pair's cumulative descendants over ten generations amount to 88,572 people. That constitutes a lot of pointless, avoidable suffering. To be sure, full responsibility for it all does not lie with the original couple because each new generation faces the choice of whether to continue that line of descendants. Nevertheless, they bear some responsibility for the generations that ensue. If one does not desist from having children, one can hardly expect one's descendants to do so."

"Although, as we have seen, nobody is lucky enough not to be born, everybody is unlucky enough to have been born – and particularly bad luck it is, as I shall now explain. On the quite plausible assumption that one’s genetic origin is a necessary (but not sufficient) condition for having come into existence, one could not have been formed by anything other than the particular gametes that produced the zygote from which one developed. This implies, in turn, that one could not have had any genetic parents other than those that one does have. It follows from this that any person’s chances of having come into existence are extremely remote. The existence of any one person is dependent not only on that person’s parents themselves having come into existence and having met but also on their having conceived that person at the time that they did. Indeed, mere moments might make a difference to which particular sperm is instrumental in a conception. The recognition of how unlikely it was that one would have come into existence, combined with the recognition that coming into existence is always a serious harm, yields the conclusion that one’s having come into existence is really bad luck. It is bad enough when one suffers some harm. It is worse still when the chances of having been harmed are very remote."

"Some anti-natalist positions are founded on either a dislike of children¹ or on the interests of adults who have greater freedom and resources if they do not have and rear children. My anti-natalist view is different. It arises, not from a dislike of children, but instead from a concern to avoid the suffering of potential children and the adults they would become, even if not having those children runs counter to the interests of those who would have them."

"On my view there is no net benefit to coming into existence and thus coming into existence is never worth its costs."

"The argument that coming into existence is always a harm can be summarized as follows: Both good and bad things happen only to those who exist. However, there is a crucial asymmetry between the good and the bad things. The absence of bad things, such as pain, is good even if there is nobody to enjoy that good, whereas the absence of good things, such as pleasure, is bad only if there is somebody who is deprived of these good things."

"We infrequently contemplate the harms that await any new-born child—pain, disappointment, anxiety, grief, and death. For any given child we cannot predict what form these harms will take or how severe they will be, but we can be sure that at least some of them will occur. None of this befalls the nonexistent. Only existers suffer harm."

"A charmed life is so rare that for every one such life there are millions of wretched lives. Some know that their baby will be among the unfortunate. Nobody knows, however, that their baby will be one of the allegedly lucky few. Great suffering could await any person that is brought into existence. Even the most privileged people could give birth to a child that will suffer unbearably, be raped, assaulted, or be murdered brutally. The optimist surely bears the burden of justifying this procreational Russian roulette. Given that there are no real advantages over never existing for those who are brought into existence, it is hard to see how the significant risk of serious harm could be justified. If we count not only the unusually severe harms that anybody could endure, but also the quite routine ones of ordinary human life, then we find that matters are still worse for cheery procreators. It shows that they play Russian roulette with a fully loaded gun—aimed, of course, not at their own heads, but at those of their future offspring."

"Disability rights advocates also correctly note that quality-of-life assessments differ quite markedly between those who have impairments and those who do not. Many of those without impairments tend to think that lives with impairments are not worth starting (and may even not be worth continuing) whereas many of those with impairments tend to think that lives with these impairments are worth starting (and certainly are worth continuing). There certainly does seem to be something self-serving about the dominant view. It conveniently sets the quality threshold for lives worth starting above that of the impaired but below normal human lives. But is there anything less self-serving about those with impairments setting the threshold just beneath the quality of their lives? Disability rights advocates argue that the threshold in most people’s judgements about what constitutes a minimally decent quality of life is set too high. However, the phenomenon of discrepant judgements is equally compatible with the claim that the ordinary threshold is set too low (in order that at least some of us should pass it). The view that it is set too low is exactly the judgement that we can imagine would be made by an extra-terrestrial with a charmed life, devoid of any suffering or hardship. It would look with pity on our species and see the disappointment, anguish, grief, pain, and suffering that marks every human life, and judge our existence, as we (humans without unusual impairments) judge the existence of bedridden quadriplegics, to be worse than the alternative of non-existence."

"[T]he optimist’s impatience with or condemnation of pessimism often has a smug macho tone to it (although males have no monopoly of it). There is a scorn for the perceived weakness of the pessimist who should instead ‘grin and bear it’. This view is defective for the same reason that macho views about other kinds of suffering are defective. It is an indifference to or inappropriate denial of suffering, whether one’s own or that of others. The injunction to ‘look on the bright side’ should be greeted with a large dose of both scepticism and cynicism. To insist that the bright side is always the right side is to put ideology before the evidence. Every cloud, to change metaphors, may have a silver lining, but it may very often be the cloud rather than the lining on which one should focus if one is to avoid being drenched by self-deception. Cheery optimists have a much less realistic view of themselves than do those who are depressed."

"Although there are many non-human species — especially — that also cause a lot of suffering, humans have the unfortunate distinction of being the most destructive and harmful species on earth. The amount of suffering in the world could be radically reduced if there were no more humans. Even if the misanthropic argument is not taken to this extreme, it can be used to defend at least a radical reduction of the human population."

"It is unlikely that many people will take to heart the conclusion that coming into existence is always a harm. It is even less likely that many people will stop having children. By contrast, it is quite likely that my views either will be ignored or will be dismissed. As this response will account for a great deal of suffering between now and the demise of humanity, it cannot plausibly be thought of as philanthropic. That is not to say that it is motivated by any malice towards humans, but it does result from a self-deceptive indifference to the harm of coming into existence."

"A third belief about males has both descriptive and normative forms. It is the belief that males are, or at least should be, tough. They are thought to be able to endure pain and other hardships better than women. Whether or not they do take pain and other hardships “like a man,” it is certainly thought that they should. When it is said that they should take pain and hardships “like a man,” the word “man” clearly means more than “adult male human,” but rather one who stoically, unflinchingly bears whatever pain or suffering he experiences, including that which is inflicted on him precisely because he is a “man.” This is true even when he is not a man, but rather a boy. Boys are taught early that they must act like men. Crying, they are told, is what girls do. They are discouraged from expressing hurt, sadness, fear, disappointment, insecurity, embarrassment and other such emotions. It is because males are thought to be and are expected to be tough that they may be treated more harshly. Thus, corporal punishment and various other forms of harshness may be inflicted on them but often not on females, who are purportedly more sensitive."

"To procreate is thus to engage in a kind of Russian roulette, but one in which the "gun" is aimed not at oneself but instead at one's offspring. You trigger a new life and thereby subject that new life to the risk of unspeakable suffering."

"Our species is prone to a flattering view of itself. Humans have regarded themselves as the pinnacle of creation, formed by and in the image of an omnibenevolent, omniscient, and omnipotent God, and inhabiting a planet at the center of the universe—a planet around which all others revolve. Science has done much to debunk some of these ideas. We now know that our planet is not at the center of the universe: the earth revolves around the sun rather than vice versa. And we know—or at least some of us do—that we are Johnny-come-lately products of a long, blind evolutionary process."

"Humans may exceed other animals in their sapient capacities, but we also surpass other species on our destructiveness. Many animals cause harm, but we are the most lethal species ever to have inhabited our planet. It is revealing that we do not refer to this superlative property in identifying ourselves. There is ample evidence that we are Homo pernicious – the dangerous, destructive human."

"Humans inflict untold suffering and death on many billions of animals every year, and the overwhelming majority of humans are heavily complicit."

"Some of the harm that humans cause to other humans and to animals is mediated by the destructive effect that humans have on the environment. For much of human history, the damage was local. Groups of humans fouled their immediate environment. In recent centuries the human impact has increased exponentially and the threat is now to the global environment. The increased threat is a product of two interacting factors–the exponential growth of the human population combined with significant increases in negative effects per capita. The latter is the result of industrialization and increased consumption."

"Certainly in the case of the treatment of animals, the scales are heavily weighted against us. Although it is true that some humans do some good for animals, much of this is merely rescuing animals from the maltreatment of other humans. At the level of the human species such benefits cannot be used to offset the harms. If there were no humans to inflict the harms, these benefits would not be necessary. Of course, humans do bestow some other benefits, such as veterinary care for their companion animals. However, the number of animals affected and the amount of good done is massively outweighed by the harm the human species does to non-human animals."

"Humanity is a moral disaster. There would have been much less destruction had we never evolved. The fewer humans there are in the future, the less destruction there will still be."

"Few prospective procreators consider the aesthetic impact of their potential children. But how many more producers of excrement and urine, flatulence, menstrual blood and semen, sweat, mucus, vomit, and pus do we really need? How much more human waste do we need to process? How many more corpses do we need to dispose of? It would be an aesthetic improvement if there were fewer people."

"In a sentence: Life is bad, but so is death. Of course, life is not bad in every way. Neither is death bad in every way. However, both life and death are, in crucial respects, awful. Together, they constitute an existential vise—the wretched grip that enforces our predicament."

"[T]he overwhelming urge to repeat the optimistic messages, especially in the bleakest times, suggests that they are not quite reassuring enough. It is as if the repetition of the “good news” is essential because it is so at odds with the way the world seems to be. While the optimists have answers to life’s big questions, they are not the right ones, or so I shall argue. Their answers are believed, when they are believed, because people so desperately want to believe them, and not because the force of arguments supporting them makes it the case that we must believe them."

"Life's big questions are big in the sense that they are momentous. However, contrary to appearances, they are not big in the sense of being unanswerable. It is only that the answers are generally unpalatable. There is no great mystery, but there is plenty of horror."

"People’s coping mechanisms are so strong that the pessimist has a difficult time getting a fair hearing. Bookshops have entire sections devoted to “self-help” volumes, not to mention “spirituality and religion” and other feel-good literature. There are no “self-helplessness” or “pessimism” sections in bookstores because there is a vanishingly small market for such ideas. I am not seriously advocating self-helplessness. I think that there are some matters about which we are helpless, but even on a realistic pessimistic view, there are things we can do to meliorate (or aggravate) our predicament."

"A pessimistic book is most likely to bring some solace to those who already have those views but who feel alone or pathological as a result. They may gain some comfort from recognizing that there are others who share their views and that these views are supported by good arguments."

"We are ephemeral beings on a tiny planet in one of hundreds of billions of galaxies in the universe (or perhaps the multiverse)—a cosmos that is coldly indifferent to the insignificant specks that we are. It is indifferent to our fortunes and misfortunes, to injustice, to our hopes, fears, values, and concerns. The forces of nature and the cosmos are blind."

"Moreover, it is thought that there is something absurd about the earnestness of our pursuits. We take ourselves very seriously, but when we step back, we wonder what it is all about. The step back need not be all the way to the cosmos. One does not need much distance to see that there seems something futile about our endless strivings, which are not altogether different from a hamster on its wheel. Much of our lives are filled with recurring mundane activities, the purpose of which is to keep the whole cycle going: working, shopping, cooking, feeding, abluting, sleeping, laundering, dishwashing, bill-paying, and various engagements with ever-expanding bureaucracies. Even if these mundane activities are thought to serve other goals, the attainment of those goals only yields further goals to be pursued. There is plenty of scope for questioning the significance of even the broader goals of one’s life. This (personal) cycle continues until one dies, but the treadmill is intergenerational because people tend to reproduce, thereby creating new mill-treaders. This has continued for generations and will continue until humanity eventually goes the way of all species—extinction. It seems like a long, repetitive journey to nowhere."

"The prospect of one’s own death, perhaps highlighted by a diagnosis of a dangerous or terminal condition, tends to focus the mind. But the deaths of others—relatives, friends, acquaintances, and sometimes even strangers—can also get a person thinking. Those deaths need not be recent. For example, one might be wandering around an old graveyard. On the tombstones are inscribed some details about the deceased—the dates they were born and died, and perhaps references to spouses, siblings, or children and grandchildren who mourned their loss. Those mourners are themselves now long dead. One thinks about the lives of those families—the beliefs and values, loves and losses, hopes and fears, strivings and failures—and one is struck that nothing of that remains. All has come to naught. One’s thoughts then turn to the present and one recognizes that in time, all those currently living—including oneself —will have gone the way of those now interred. Someday, somebody might stand at one’s grave and wonder about the person represented by the name on the tombstone, and might reflect on the fact that everything that person—you or I— once cared about has come to nothing. It is far more likely, however, that nobody will spare one even that brief thought after all those who knew one have also died."

"[T]he somewhat good news is that our lives can be meaningful—from some perspectives. One reason that this is only somewhat good news is that even by the more limited standards, there are some people whose lives either are or feel meaningless. Moreover, the prospects for meaning generally diminish as the scope of the perspective broadens. That the prospects tend to diminish in this way does not imply that lives that are meaningless from a more limited perspective are never meaningful from a broader perspective. There are those, for example, who have no family left or who have no meaning for their family or community, perhaps because they have been shunned, but who make an impact at a broader level. Another reason why the news so far has been only somewhat good is that even those whose lives have meaning from more expansive terrestrial perspectives are rarely satisfied with the amount of meaning their lives have. Not only do people typically want more meaning than they can get, but the most meaning that anybody is capable of attaining is inevitably significantly limited."

"Debates about the existence of God are interminable (...) In my view, though, the persistence of this debate is not surprising for one reason only: the depth of the widespread human need to cope with the harsh realities of the human predicament, including but not limited to the fact that our lives are meaningless in important ways. Upton Sinclair famously remarked that it “is difficult to get a man to understand something when his salary depends upon his not understanding it.” It is similarly difficult to get somebody to understand something when the meaning of his life depends on his not understanding it."

"It would indeed be wonderful if there were a beneficent God who had created us for good reason and who cared for us as a loving parent would for his or her children. However, the way the world is provides us with plenty of evidence that this is not the case. Imagine you were to visit a country in which the evidence of repression is pervasive: There is no freedom of the press or expression; vast numbers of people live in squalor and suffer severe malnutrition; those attempting to flee the country are imprisoned; torture and executions are rampant; and fear is widespread. Yet your minder tells you that the country, the “Democratic People’s Republic of Korea,” is led by a “Great Leader” who is an omnibenevolent, infallible, and incorruptible being who rules for the benefit of the people. Other officials endorse this view with great enthusiasm. There are impressive rallies in which masses of people profess their love for the Great Leader and their gratitude for his magnificent beneficence. When you muster the courage to express skepticism, citing various disturbing facts, you are treated to elaborate rationalizations that things are not as they seem. You are told either that your facts are mistaken or that they are reconcilable with everything that is believed about the Great Leader. Perhaps your minder even gives a name to such intellectual exercises—“Kimdicy.” It would be wonderful if North Korea were led by an omnibenevolent, infallible, and incorruptible ruler, but if it had such a leader, North Korea would look very different from the way it does look. The fact that many people in North Korea would disagree with us can be explained by either their vested interests in the regime, by their having been indoctrinated, or by their fear of speaking out. The presence of disagreement between them and us is not really evidence that deciding the matter is complicated. Not all of earth is as bad as North Korea, but North Korea is part of “God’s earth”; so are Afghanistan, Burma, China, Iraq, Saudi Arabia, Somalia, Syria, and Zimbabwe, to name but a few appalling places for many to live. Even in the best parts of the world, terrible things happen. Assaults, rapes, and murders occur, injustices are perpetrated, and children are abused. Fortunately, the incidence of such evil in places like Western Europe is lower than in worse places on earth, but my point is that they all occur within the jurisdiction of a purportedly omnipotent, omniscient, and omnibenevolent God. Nor should we forget the horrific diseases from which people suffer around the globe, or the fact that every day, billions of animals are killed and eaten by other animals, including humans."

"The (nonhuman) animal predicament is particularly revealing. Confronted with the awful spectacle of billions of animals being eaten, often alive, by predators, humans typically do not attempt to propose any cosmic meaning to those lives. Indeed, the usual monotheistic response is to say that the (or at least one) purpose of animals is to be eaten by others higher up the food chain. It is hard to reconcile that with the existence of a purportedly benevolent God, who surely could have created a world in which billions did not have to die each day to keep others alive."

"Consider an analogy. If one is playing a game of backgammon, it is entirely reasonable to make various moves. Indeed, one is not playing backgammon unless one is making (permitted) moves. There are justifications for this move and for that one. It is an entirely different matter to ask what the point of backgammon is, whether one should be playing backgammon at all, and whether one should pass it on to the next generation (by teaching it to children—or by creating children to whom one can teach it). Similarly, it can be entirely reasonable to relieve headaches and prevent harms to children and yet worry that one’s life as a whole—or human life in general—has no cosmic purpose. The absence of cosmic meaning may provide one with a reason to regret one’s existence or to desist from perpetuating the whole pointless trajectory by abstaining from bringing new people into existence."

"Consider another analogy. If you are worried about your father’s health, it does not make you less worried about his health if you are told that your mother is entirely healthy. It is obviously good that your mother is healthy. If she were not, you would worry about that too. However, being told that you need not worry about her health does not diminish your worry about his. Similarly, while things would be much worse if our lives lacked any meaning, those who are concerned about the absence of cosmic meaning are not consoled about that by the observation that at least some kinds of terrestrial meaning are attainable. The point can be expressed another way. I may derive some meaning from helping another person, and that person may derive some meaning from helping a third person, but that provides no point to our collective existence. We can still say that human life in general is meaningless sub specie aeternitatis. There would be something circular about arguing that the purpose of humanity’s existence is that individual humans should help one another. Moreover, even if an individual human’s life has some terrestrial meaning (perhaps by helping others), it does not follow that that individual’s life also has cosmic significance."

"Meaning from the cosmic perspective would be good for extensions of the same reasons that meaning from the other perspectives is good. People, quite reasonably, want to matter. They do not want to be insignificant or pointless. Life is tough. It is full of striving and struggle; there is much suffering and then we die. It is entirely reasonable to want there to be some point to the entire saga. The bits of terrestrial meaning we can attain are important, for without them, our lives would be not only meaningless but also miserable and unbearable. It would be hard to get up each day and do the things that life necessitates in order to continue. One writer has sniffed at this suggestion, saying that the “idea that the natural consequence of finding one’s life meaningless is to commit suicide is somewhat ridiculous.” In fact, however, failed social belonging is, at least according to some, the most important factor in predicting suicide. Failed social belonging is one consequence of perceiving one’s life to have no meaning from the perspective of some other humans."

"There are some who will characterize my view as “nihilistic." Left unqualified, that characterization is false. My view of cosmic meaning is indeed nihilistic. I think that there is no cosmic meaning. If I am right about that, then calling me a nihilist about cosmic meaning is entirely appropriate. However, my view is not nihilistic about all meaning because I believe that there is meaning from some perspectives. Our lives can be meaningful, but only from the limited, terrestrial perspectives. There is a crucial perspective—the cosmic one—from which our lives are irredeemably meaningless. In thinking about meaning in life, two broad kinds of mistakes are made. There are those who think that the only relevant meaning is what is attainable. They ignore our cosmic meaninglessness or they find ways either to discount questions about cosmic meaning or to minimize the importance of cosmic meaninglessness. The other kind of mistake is to think that because we are cosmically insignificant, “nothing matters,” where the implication is that nothing matters from any perspective. If we lack cosmic meaning but have other kinds of meaning, then some things do matter, even though they only matter from some perspectives. It does make a difference, for example, whether or not one is adding to the vast amounts of harm on earth, even though that makes no difference to the rest of the cosmos."

"Life is meaningless, but it also has meaning—or, more accurately, meanings. There is no such thing as the meaning of life. Many different meanings are possible. One can transcend the self and make a positive mark on the lives of others in myriad ways. These include nurturing and teaching the young, caring for the sick, bringing relief to the suffering, improving society, creating great art or literature, and advancing knowledge. We are nonetheless warranted in regretting our cosmic insignificance and the pointlessness of the entire human endeavor. As impressed as (some) humans often are about the significance of humanity’s presence in the cosmos, our absence would have made absolutely no difference to the rest of the universe. We serve no purpose in the cosmos and, although our efforts have some significance here and now, it is seriously limited both spatially and temporally. Even those who think that we ought not to yearn for the greater meaning that is unattainable must recognize the immense tragedy of beings who suffer such existential anxiety over their insignificance. That suffering is indisputably a part of the human predicament."

"Our lives contain so much more bad than good in part because of a series of empirical differences between bad things and good things. For example, the most intense pleasures are short-lived, whereas the worst pains can be much more enduring. Orgasms, for example, pass quickly. Gastronomic pleasures last a bit longer, but even if the pleasure of good food is protracted, it lasts no more than a few hours. Severe pains can endure for days, months, and years. Indeed, pleasures in general—not just the most sublime of them—tend to be shorter-lived than pains. Chronic pain is rampant, but there is no such thing as chronic pleasure. There are people who have an enduring sense of contentment or satisfaction, but that is not the same as chronic pleasure. Moreover, discontent and dissatisfaction can be as enduring as contentment and satisfaction; this means that the positive states are not advantaged in this realm. Indeed, the positive states are less stable because it is much easier for things to go wrong than to go right. The worst pains are also worse than the best pleasures are good. Those who deny this should consider whether they would accept an hour of the most delightful pleasures in exchange for an hour of the worst tortures. Arthur Schopenhauer makes a similar point when he asks us to “compare the respective feelings of two animals, one of which is engaged in eating the other.” The animal being eaten suffers and loses vastly more than the animal that is eating gains from this one meal. Consider too the temporal dimensions of injury or illness and recovery. One can be injured in seconds: One is hit by a bullet or projectile, or is knocked over or falls, or suffers a stroke or heart attack. In these and other ways, one can instantly lose one’s sight or hearing or the use of a limb or years of learning. The path to recovery is slow. In many cases, full recovery is never attained. Injury comes in an instant, but the resultant suffering can last a lifetime. Even lesser injuries and illnesses are typically incurred much more quickly than one recovers from them. For example, the common cold strikes quickly and is defeated much more slowly by one’s immune system. The symptoms manifest with increasing intensity within hours, but they take at least days, if not weeks, to disappear entirely."

"Things are also stacked against us in the fulfillment of our desires and the satisfaction of our preferences. Many of our desires are never fulfilled. There are thus more unfulfilled than fulfilled desires. Even when desires are fulfilled, they are not fulfilled immediately. Thus, there is a period during which those desires remain unfulfilled. Sometimes, that is a relatively short period (such as between thirst and, in ordinary circumstances, its quenching), but in the case of more ambitious desires, they can take months, years, or decades to fulfill. Some desires that are fulfilled prove less satisfying than we had imagined. One wants a specific job or to marry a particular person, but upon attaining one’s goal, one learns that the job is less interesting or the spouse is more irritating than one thought. Even when fulfilled desires are everything that they were expected to be, the satisfaction is typically transitory, as the fulfilled desires yield to new desires. Sometimes, the new desires are more of the same. For example, one eats to satiety but then hunger gradually sets in again and one desires more food. The “treadmill of desires” works in another way too. When one can regularly satisfy one’s lower-level desires, a new and more demanding level of desires emerges. Thus, those who cannot provide for their own basic needs spend their time striving to fulfill these. Those who can satisfy the recurring basic needs develop what Abraham Maslow calls a “higher discontent” that they seek to satisfy. When that level of desires can be satisfied, the aspirations shift to a yet higher level. Life is thus a constant state of striving. There are sometimes reprieves, but the striving ends only with the end of life. Moreover, as should be obvious, the striving is to ward off bad things and attain good things. Indeed, some of the good things amount merely to the temporary relief from the bad things. For example, one satisfies one’s hunger or quenches one’s thirst. Notice too that while the bad things come without any effort, one has to strive to ward them off and attain the good things. Ignorance, for example, is effortless, but knowledge usually requires hard work."

"Even the extent to which our desires and goals are fulfilled creates a misleadingly optimistic impression of how well our lives are going. This is because there is actually a form of self “censorship” in the formulation of our desires and goals. While many of them are never fulfilled, there are many more potential desires and goals that we do not even formulate because we know that they are unattainable. For example, we know that we cannot live for a few hundred years and that we cannot gain expertise in all the subjects in which we are interested. Thus, we set goals that are less unrealistic (even if many of them are nonetheless somewhat optimistic). Thus, one hopes to live a life that is, by human standards, a long life, and we hope to gain expertise in some, perhaps very focused, area. What this means is that, even if all our desires and goals were fulfilled, our lives are not going as well as they would be going if the formulation of our desires had not been artificially restricted."

"Further insight into the poor quality of human life can be gained from considering various traits that are often thought to be components of a good life and by noting what limited quantities of these characterize even the best human lives. For example, knowledge and understanding are widely thought to be goods, and people are often in awe of how much knowledge and understanding (some) humans have. The sad truth, however, is that, on the spectrum from no knowledge and understanding to omniscience, even the cleverest, best-educated humans are much closer to the unfortunate end of the spectrum. There are billions more things we do not know or understand than we do know and understand. If knowledge really is a good thing and we have so little of it, our lives are not going very well in this regard. Similarly, we consider longevity to be a good thing (at least if the life is above a minimum quality threshold). Yet even the longest human lives are ultimately fleeting. If we think that longevity is a good thing, then a life of a thousand years (in full vigor) would be much better than a life of eighty or ninety years (especially when the last few decades are years of decline and decrepitude). Ninety years are much closer to one year than to a thousand years. It is even more distant from two thousand or three thousand or more. If, all things being equal, longer lives are better than shorter ones, human lives do not fare well at all."

"It is not surprising that we fail to notice this heavy preponderance of bad in human life. The facts I have described are deep and intractable features of human (and other) life. Most humans have accommodated to the human condition and thus fail to notice just how bad it is. Their expectations and evaluations are rooted in this unfortunate baseline. Longevity, for example, is judged relative to the longest actual human lifespans and not relative to an ideal standard. The same is true of knowledge, understanding, moral goodness, and aesthetic appreciation. Similarly, we expect recovery to take longer than injury, and thus we judge the quality of human life off that baseline, even though it is an appalling fact of life that the odds are stacked against us in this and other ways."

"The psychological trait of comparison is obviously also a factor. Because the negative features I have described are common to all lives, they play very little role in how people assess the quality of their lives. It is true for everybody that the worst pains are worse than the best pleasures are good, and that pains can and often do last much longer than pleasures. Everybody must work hard to ward off unpleasantness and seek the good things. Thus, when people judge the quality of their own lives and do so by comparing them to the lives of others, they tend to overlook these and other such features."

"Human life would be vastly better if pain were fleeting and pleasure protracted; if the pleasures were much better than the pains were bad; if it were really difficult to be injured or get sick; if recovery were swift when injury or illness did befall us; and if our desires were fulfilled instantly and if they did not give way to new desires. Human life would also be immensely better if we lived for many thousands of years in good health and if we were much wiser, cleverer, and morally better than we are."

"[M]any atheists, while critical of theodicy, are themselves engaged in a kind of secular theodicy—an attempt to reconcile their optimistic views with the unfortunate facts about the human condition. There are many secular theodicies. One of the most commonly expressed is that the bad things in life are necessary."

"It is also suggested that the bad things in life are necessary in order to appreciate the good things, or at least to appreciate them fully. On this view, we can only enjoy pleasures (as much as we do) because we also experience pain. Similarly, our achievements are more satisfying if we have to work hard to attain them, and fulfilled desires mean more to us because we know that desires are not always fulfilled. There are many problems with this sort of argument. First, these sorts of claims are not always true. There is much pain that serves no useful purpose. There is no value in labor pains or in pain resulting from terminal diseases, for example. While the pain associated with kidney stones might now lead somebody to seek medical help, for most of human history, such pain served no purpose, as there was absolutely nothing anybody could do about kidney stones. Moreover, there are at least some pleasures we can enjoy without having to experience pain. Pleasant tastes, for example, do not require any experience of pain or unpleasantness. Similarly, many achievements can be satisfying even if they involve less or no striving. There may be a special satisfaction in the ease of attainment. There may be some individual variation. Perhaps some people are more capable of enjoying pleasure without having to experience pain and more capable of taking satisfaction in achievements that come with ease. Second, insofar as the good things in life do require a contrast in order to be fully appreciated, it is not clear that this appreciation requires as much bad as there is. We do not, for example, require millions of people suffering from chronic pain, infectious diseases, advancing paralysis, and tumors in order to appreciate the good things in life. We could enjoy our achievements without having to work quite so hard to attain them."

"Finally, and perhaps most important, to the extent that the bad things in life really are necessary, our lives are worse than they would be if the bad things were not necessary. There are both real and conceivable beings in which nociceptive (that is, specialized neural) pathways detect and transmit noxious stimuli, resulting in avoidance without being mediated by pain. This is true of plants and simple animal organisms, and it is also true of the reflex arc in more complex animals, such as humans. We can also imagine beings much more rational than humans, in which nociception and aversive behavior were mediated by a rational faculty rather than a capacity to feel pain. In such beings, a noxious stimulus would be received but not felt (or at least not in the way pain is), and the rational faculty would, as reliably as pain, induce the being to withdraw. It would be much better to be that sort of being than to be our sort of being. It would similarly be better to be the sort of being who can appreciate the good things in life without having to experience bad things or without having to work really hard to attain the good things. Lives in which there is “no gain without pain” are much worse than lives in which there could be “the same gain without pain.”"

"Although analytic philosophers have said much about suicide, their focus has been almost exclusively on the question whether suicide is ever morally permissible, as distinct from whether there is ever something stronger to be said in its favor. Moreover, most (but not all) such philosophical writing considers this question within the context of terminal disease or unbearable and intractable (usually physical) suffering. For some, these are the only bases for suicide that are even worthy of discussion. Others are prepared to extend the discussion to a limited range of other cases, such as those involving irreversible loss of dignity. Suicide on any other grounds, according to this view, must surely be wrong. I take this view to be mistaken. We cannot preclude the possibility that somebody’s life may become unacceptably burdensome to him even though his death is not already imminent and he is not suffering the most extreme and intractable physical pain or irreversible loss of dignity."

"A fourth way in which suicide is criticized is by claiming that it is a cowardly act. The idea is that the person who kills himself lacks the courage to face life’s burdens and thus “takes the easy way out.” Courage, on this view, requires standing one’s ground in the face of life’s adversities and bearing them with fortitude. One way to respond to this criticism is to deny that accepting life’s burdens is always courageous. This will seem odd to those who have a crude conception of courage according to which the unswerving, fearless response to adversity is always courageous. More sophisticated accounts of courage, however, recognize that a steely response may sometimes be a failing. This is what lies behind the adage that sometimes “discretion is the better part of valor.” On the more sophisticated views, too much bravado ceases to be courageous and is instead foolhardiness or even foolishness. Once we recognize that courage should not be confused with its simulacra, the possibility arises that some of life’s burdens may be so great and the point of bearing them so tenuous that enduring them further is not courageous at all and may even be foolish."

"In coming into existence, we are guaranteed to suffer harms. The nature and magnitude of those harms vary from person to person. However, it is more common than not for these harms to include formidable ones: grinding poverty (and its associated costs), chronic pain, disability, disease, trauma, shame, loneliness, unhappiness, frailty, and decrepitude. Sometimes, these mark an entire life. Other times, they begin to intrude into a life that was previously devoid of them. For example, no matter how youthfully robust one may be now, a time will come when one will become enfeebled, unless something else gets one first. Although there are some things we can do to prevent or delay some of these harms, our fate, to a considerable extent, is out of our control. We may attempt to preserve our health, but all we can do thereby is reduce, not eliminate, the risks. Therefore, we have some, but relatively little, control over whether these harms will befall us."

"Instead of steering between optimism and pessimism, one can embrace the pessimistic view, but navigate its currents in one’s life. It is possible to be an unequivocal pessimist but not dwell on these thoughts all the time. They may surface regularly, but it is possible to busy oneself with projects that create terrestrial meaning, enhance the quality of life (for oneself, other humans, and other animals), and “save” lives (but not create them!). This strategy, which I call pragmatic pessimism, also enables one to cope. Like pragmatic optimism, it also attempts to mitigate rather than exacerbate the human predicament. However, it is preferable to pragmatic optimism because it retains an unequivocal recognition of the predicament by not compartmentalizing it to coexist along with optimism. It allows for distractions from reality, but not denials of it. It makes one’s life less bad than it would be if one allowed the predicament to overwhelm one to the point where one was perpetually gloomy and dysfunctional, although it is also compatible with moments or periods of despair, protest, or rage about being forced to accept the unacceptable. Although I have described pragmatic optimism and pragmatic pessimism as two (distinct) responses to the human predicament, this is a simplifying taxonomy. For example, the distinction between a denial of reality and distractions from it is not a sharp one, not least because there are ambiguities in the word “denial.” It can be used literally, but sometimes it is used more metaphorically to refer to what I have called distractions. Thus, there is actually a wide range of responses along a spectrum from thoroughly deluded optimism to suicidal pessimism. In extremis, suicide may be the preferred option, but until then, I am recommending a response within the approximate terrain of pragmatic pessimism."

"If we take a cold, hard look at the human condition, we see an unpleasant picture. However, there are powerful biological drives against fully recognizing the awfulness of the human predicament that explain why so many people succeed in putting it out of their minds for much of the time. This is a mixed blessing. Ignorance is an existential analgesic, but those who do not sufficiently feel the weight of the human predicament are also vectors for its transmission to new generations."

"Art and the ability to comprehend it are more dependent on kinds of mental imagery and the ability to manipulate mental images than on intelligence."

"The contemporary Western emphasis on the supreme value of intelligence has tended to suppress certain forms of consciousness and to regard them as irrational, marginal, aberrant or even pathological and thereby to eliminate them from investigations of the deep past."

"The twentieth century had actors and actresses. They didn’t rely on acting algorithms or fantasize about digital actors. For all its cruelty, I find the old world sympathetic for that reason alone."

"In Abacha Reef Home, you were kept as safe as humanly possible—assuming it is safe to be bored out of your wits."

"“The real question you should be asking is quite different: Why is Section able to function at a time when the larger Agency is paralyzed?” I said, “I don’t like riddles. Why is it?” “Because, for centuries, Section has kept its files on paper, not inside a machine. Muller couldn’t wipe them out…. “We’ve learnt that you cannot control information once it’s in electronic form. You can trust a key; you can trust a lock because it has a defined physical location. It can be made in such a way that it is difficult to duplicate. Numbers, no matter how difficult they are to guess, can be copied perfectly. We use physical objects.”"

"Controlling the leakage of information is always the key to success in counterintelligence."

"I wondered how he could be so trusting of the universe to lie asleep in the middle of it."

"I prayed that, for once, the predictions of the brassheads would turn out to be as hollow as the ravings of forgotten saints and prophets, medicine men and bone throwers. Everybody wanted to know the future but it made us miserable when we did."

"“I want to find out who is supplying items to a government agency. Is there an easy way to find out?” The librarian folded his handkerchief into a square on his palm before he answered. “This is Brazil. There is no easy way to find out anything.”"

"The power of prime numbers: the key to the new world and the solution to the mysteries of the infinite."

"The Mother Superior came forward and put her hand out to me. She was as tall as me, her stony-green eyes highly dilated. No doubt she was under the influence of one or another compound meant to enhance the quest for divinity and ready the soul to make a reckoning. The religious orders were legendary for their chemical dependencies."

"The Black man must enter the white man’s house through the back door. The Black man does most of the dirty work… Black man cleans the streets but mustn’t walk freely on the pavement; Black man must build houses for the white man but cannot live in them; Black man cooks the white man’s food but eats what is left over."

"We’d never really known father before. And now living close to him and seeing him at close quarters, I realised that his face was unlikeable."

"You’ll come back and be able to look after yourself and the two you’re leaving behind."

"The Black man must enter the white man’s house through the back door. The Black man does most of the dirty work…"

"When they were not working they had children without being able to secure a man they could really call a husband."

"Poverty is a human-nature disaster. We have to understand the broad context of poverty and climate change, and the impact of both on humans and nature. We must look at ending poverty from a much broader scope than just social justice. Both poverty and climate change require a fight against all forms of injustice."

"The social and economic impacts affect the poor disproportionately. They are less likely to withstand, cope and recover. Climate change is exacerbating poverty and inequality in society. We need to deal with global warming in an unequal and unjust world."

"If you look at issues of education, technology is key. In rural schools, where qualified teachers are not available, can't we use online platforms to teach and bring education where there is no capacity. Can't we connect people to rural schools?"

"And technology is central in achieving gender equality. How does technology reinforce some of the biases that we observe? For example, I was reading about a big US company that had a résumé sorting algorithm that was discriminating against women."

"There are advantages and disadvantages of technology. But the advantage of technology is that it is much easier to fix the technology than to fix the human."

"We need to know a lot more about the world around us in terms of microbes – where they are in the natural environment and what threats they pose to us."

"This is mostly because we have a powerful plant pathology community and that most plant diseases are caused by fungi."

"This award has come to me in the latter part of my career. Maybe that is mostly the case for awards of this type that have huge prestige and likely would not go to early-career scientists."

"I see my role as one primarily of mentorship. To pass on my knowledge and experience to younger scientists – to share my passion for the fungi and for research with others that might build on what I have been privileged to do – not only via this award – but linked to my career as a scientist."

"I hope to at least explore those opportunities and to get this process started."

"This, we need to know more about – where are they? What are the long-term threats? Knowing such things prepares us for a more secure future."

"Capitalism is not necessarily more immoral than previous social systems with regard to cruelty to humans and the gratuitous destruction of nature. As a mode of production and a social system, however, capitalism requires people to be destructive of the environment. Three destructive aspects of the capitalist system stand out when we view this system in relation to the extinction crisis: 1) capitalism tends to degrade the conditions of its own production; 2) it must expand ceaselessly in order to survive; 3) it generates a chaotic world system, which in turn intensifies the extinction crisis."