People From Connecticut

"I had so many other interests at the time: drawing, tinkering, building, inventing, games, sports, climbing trees. It took me through high school, and then college to settle on photography. But a half-century later, I'm still staging my shots."

"The long, extended play sessions of my youth were essential to the creator I am today. It helped exercise those world-building and problem solving pathways in my brain, and in turn enabled access to those deep recesses of the creative mind. Like learning a second language, it sinks in more thoroughly when you start young."

"It is quite ordinary for spiritual friends to be able, naturally, spontaneously, and almost effortlessly, to discern the presence of the Divine in each other. When we are really awake, we cannot miss the presence of Divine Reality; it is always calling us."

"When I first lived in a monastery, I learned very quickly that monastic life did not afford more escape from the world than any other place. Rather, it presented a deeper encounter with it. The monastic life is not a rejection of the world; it is a decision to engage with this world from a different dimension, from the enlarged perspective of love, as perceived by the Gospel in its utter simplicity and clarity."

"When I reflect on the natural world and its glorious messages for us, I remember our responsibility to restore and preserve it, to work toward a sustainable future in which the human community lives in harmony with nature. We have a sacred duty to the earth itself, to one another, and to all the other species that inhabit our planet, to live in a state of friendship with the natural world, enhancing its life by simplifying our needs and desires."

"Throughout the history of our ascent to dominance as the master species, our victimization of animals has served as the model and foundation for our victimization of each other. The study of human history reveals the pattern: first, humans exploit and slaughter animals; then, they treat other people like animals and do the same to them."

"Those who kill “humanely” often contend that their victims suffer minimally or not at all. This contention helps ease their guilt and makes the continuation of the killing more acceptable."

"Once animal exploitation was institutionalized and accepted as part of the natural order of things, it opened the door to similar ways of treating other human beings, thus paving the way for such atrocities as human slavery and the Holocaust."

"Calling people animals is always an ominous sign because it sets them up for humiliation, exploitation, and murder. It is significant, for example, that in the years leading up to the Armenian genocide, the Ottoman Turks referred to Armenians as rajah (cattle)."

"This use of animal terms to vilify and dehumanize the victims, combined with the abominably degraded conditions in the camps, made it easier for the SS to do their job, since treating prisoners like animals made them begin to look and smell like animals."

"So from there on I made all their science fiction films, and the more I did of these films the more I liked it because the studio left me alone. No one at that time was an expert at making sf films so I claimed to be one. I wasn't, of course, but the studio didn't know that so they never argued with me, no matter what I did. In most of my sf films I tried to create an atmosphere because I think if you shoot an imaginative film--a film in which you ask an audience to believe things that are bizarre--you have to make them believe it. You can't do this with the story or actors alone, you have to create a kind of atmosphere while shooting it in which the audience's credibility will be suspended to the point where they don't say to themselves: "That's impossible!""

"Impenitence is a phenomenon of the will, and consists in the will's cleaving to self-indulgence under light. It consists in the will's pertinacious adherence to the gratification of self, in despite of all the light with which the sinner is surrounded. It is not, as has been said, a passive state nor a mere negation, nor the love of sin for its own sake; but it is an active and obstinate state of the will, a determined holding on to that course of self-seeking which constitutes sin, not from a love to sin, but for the sake of the gratification."

"When the claims of God are revealed to the mind, it must necessarily yield to them, or strengthen itself in sin. It must, as it were, gird itself up, and struggle to resist the claims of duty. This strengthening self in sin under light is the particular form of sin which we call impenitence."

"Self-loathing is a natural and a necessary consequence of those intellectual views of self that are implied in repentance."

"Whenever (a Christian) sins, he must, for the time being, cease to be holy. This is self-evident. Whenever he sins, he must be condemned; he must incur the penalty of the law of God ... If it be said that the precept is still binding upon him, but that with respect to the Christian, the penalty is forever set aside, or abrogated, I reply, that to abrogate the penalty is to repeal the precept, for a precept without penalty is no law. It is only counsel or advice. The Christian, therefore, is justified no longer than he obeys, and must be condemned when he disobeys or Antinomianism is true ... In these respects, then, the sinning Christian and the unconverted sinner are upon precisely the same ground."

"Repentance ... implies a conviction, that God is wholly right, and the sinner wholly wrong, and a thorough and hearty abandonment of all excuses and apologies for sin. It implies an entire and universal acquittal of God from every shade and degree of blame, a thorough taking of the entire blame of sin to self. It implies a deep and thorough abasement of self in the dust, a crying out of soul against self, and a most sincere and universal, intellectual, and hearty exaltation of God."

"Brethren, our preaching will bear its legitimate fruits. If immorality prevails in the land, the fault is ours in a great degree. If there is a decay of conscience, the pulpit is responsible for it. If the public press lacks moral discrimination, the pulpit is responsible for it. If the church is degenerate and worldly, the pulpit is responsible for it. If the world loses its interest in religion, the pulpit is responsible for it. If Satan rules in our halls of legislation, the pulpit is responsible for it. If our politics become so corrupt that the very foundations of our government are ready to fall away, the pulpit is responsible for it. Let us not ignore this fact, my dear brethren; but let us lay it to heart, and be thoroughly awake to our responsibility in respect to the morals of this nation. - The Decay of Conscience"

"The whole ‘rights’ thing is fraught with so much. I’m not sure I believe in any natural right."

"If society says that it doesn’t want the recreational killing of wildlife then we should do away with it, just the way we’ve done away with cockfighting and dogfighting."

"Interviewer: [W]ould you let people hunt for food if they did it respectfully?"

"Interviewer: About fishing … do you avoid campaigning against it because there isn’t a ground-swell movement in our culture to eliminate it?"

"Interviewer: How about pets, Wayne? Would you envision a future with no pets in the world?"

"Animals for the most part just need to be left alone."

"There are lots of gun rights groups, but the one that you hear about and the one that is feared is the NRA. I'd rather be loved -- and feared."

"I’ve always had an affinity for wildlife, and the direct assault made on that wildlife by hunters and trappers has always infuriated me … At the same time, I don’t have a hands-on fondness for animals. I did not grow up bonded to any particular nonhuman animal. I like them and I pet them and I’m kind to them, but there’s no special bond between me and other animals…"

"If we could shut down all sport hunting in a moment, we would."

"I don’t love animals or think they are cute."

"We equate speciesism—the belief that one’s species is superior to all others—with racism and sexism."

"Having hunters oversee wildlife is like having Dracula guard the blood bank."

"Animals have their own rights. We’re animals too."

"Animals are no one’s property, and they have the right not be ‘taken,’ ‘harvested,’ or ‘culled’ or any other euphemism for murder that wildlife managers use. They are no one’s property, just as you and I are no one’s property other than our own."

"Dracula is a metaphor for the evil that is so hard to undo in history."

"In the Year of Our Lord 1456 Drakula did many terrible and curious things. When he was appointed Lord in Wallachia, he had all the young boys burned who came to his land to learn the language, four hundred of them. He had a large family impaled and many of his people buried naked up to the navel and shot at. Some he had roasted and then flayed. There was a footnote, too, at the bottom of the first page. The typeface of the note was so fine that I almost missed it. Looking more closely, I realized it was a commentary on the word impaled. Vlad Tepes, it claimed, had learned this form of torture from the Ottomans. Impalement of the sort he practiced involved the penetration of the body with a sharpened wooden stake, usually through the anus or genitals upward, so that the stake sometimes emerged through the mouth and sometimes through the head. I tried for a minute not to see these words; then I tried for several minutes to forget them, with the book shut. The thing that most haunted me that day, however, as I closed my notebook and put my coat on to go home, was not my ghostly image of Dracula, or the description of impalement, but the fact that these things had — apparently — actually occurred. If I listened too closely, I thought, I would hear the screams of the boys, of the “large family” dying together. For all his attention to my historical education, my father had neglected to tell me this: history’s terrible moments were real. I understand now, decades later, that he could never have told me. Only history itself can convince you of such a truth. And once you’ve seen that truth — really seen it — you can’t look away."

"As a historian, I have learned that, in fact, not everyone who reaches back into history can survive it. And it is not only reaching back that endangers us; sometimes history itself reaches inexorably forward for us with its shadowy claw."

"Never before had I known the sudden quiver of understanding that travels from word to brain to heart, the way a new language can move, coil, swim into life under the eyes, the almost savage leap of comprehension, the instantaneous, joyful release of meaning, the way the words shed their printed bodies in a flash of heat and light."

"It was strange, I reflected, as we went out into the golden evening of the Byzantine streets, that even in the weirdest circumstances, the most troubling episodes of one’s life, the greatest divides from home and familiarity, there were these moments of undeniable joy."

"It is a fact that we historians are interested in what is partly a reflection of ourselves, perhaps a part of ourselves we would rather not examine except through the medium of scholarship; it is also true that as we steep ourselves in our interests, they become more and more a part of us. Visiting an American university — not mine — several years after this, I was introduced to one of the first of the great American historians of Nazi Germany. He lived in a comfortable house at the edge of the campus, where he collected not only books on his topic but also the official china of the Third Reich. His dogs, two enormous German shepherds, patrolled the front yard day and night. Over drinks with other faculty members in his living room, he told me in no uncertain terms how he despised Hitler’s crimes and wanted to expose them in the greatest possible detail to the civilized world. I left the party early, walking carefully past those big dogs, unable to shake my revulsion."

"Life’s better, sounder, when we don’t brood unnecessarily on horrors. As you know, human history is full of evil deeds, and maybe we ought to think of them with tears, not fascination."

"My dear and unfortunate successor: I shall conclude my account as rapidly as possible, since you must draw from it vital information if we are both to — ah, to survive, at least, and to survive in a state of goodness and mercy. There is survival and survival, the historian learns to his grief. The very worst impulses of humankind can survive generations, centuries, even millennia. And the best of our individual efforts can die with us at the end of a single lifetime."

"I’ve always been interested in foreign relations. It’s my belief that the study of history should be our preparation for understanding the present, rather than an escape from it."

"The determination of strategy also requires consideration of what alternative is preferred by the chief executive and perhaps by his immediate associates as well, quite apart from economic considerations. Personal values, aspirations, and ideals do, and in our judgement quite properly should, influence the final choice of purposes. Thus, what the executives of the company want to do must be brought into the strategic decision."

"There is no way to divorce the decision determining the most sensible economic strategy from the personal values of those who make the choice."

"We must acknowledge at this point that there is no way to divorce the decision determining the most sensible economic strategy for a company from the personal values of those who make the choice."

"Corporate strategy is the pattern of major objectives, purposes, or goals and essential policies and plans for achieving those goals stated in such a way as to define what business the company is in or is to be in and the kind of company it is or is to be. In a changing world it is a way of expressing a persistent concept of the business so as to exclude some possible new activities and suggest entry into others."

"We now move to what they ought to do — from the viewpoint of various leaders and segments of society and their own standards of right and wrong. Ethics, like preference, may be considered a product of values."

"[Practicing executives] unevenly qualified by education and experience but uniformly burdened by the same kind of responsibility, is made elite not by inheritance or schooling; but by its assigned duties. Its members have responsibility for leading the organizations that develop material wealth in our society and thereby make possible all the other kinds of wealth that constitute our civilization and make life worthwhile."

"[It was Andrew's intention to supply a] conceptual framework for thinking about the problems that confront the general manager, breaking his problems down into more manageable units, and proposing a sequence in which they might be reasonably ranked and considered."

"It is important only to remember that the 'choice of goals and the formulation of policy cannot in any case be separate decisions."

"The Functions of the Executive remains today, as it has been since its publication, the most thought-provoking book on organization and management ever written by a practicing executive."

"The personality of firms like Polaroid, Xerox, Control Data, IBM, ITT, LTV and General Motors clearly reflects aspects of company and management intent that are manifested only partially in such activities as research expenditures, choice of product line and recruitment and development of organization members."