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John Howard

John Winston Howard (born 26 July 1939) is an Australian politician and was the Prime Minister of Australia from 1996 until 2007. He previously served as Treasurer from 1977 to 1983 and was Leader of the Liberal Party from 1985 until 1989, and again from 1995 to 2007.

Quotes

 * I'm not in favour of going back to a White Australia policy. I do believe that, if it [non-European immigration] is in the eyes of some in the community, it's too great, it would be in our immediate term interest and supporting of social cohesion if it were slowed down a little, so the capacity of the community to absorb it was greater.
 * ABC radio interview (1 August 1988), as quoted in John Winston Howard: The Definitive Biography (2008)

 * I don't think it is wrong, racist, immoral or anything, for a country to say 'we will decide what the cultural identity and the cultural destiny of this country will be and nobody else'.
 * Quoted in "Howard reasserts right to decide cultural identity," The Age (20 September 1988)

 * .. you must remember that the Australian voter has a short memory span... in fact, less than 14 days in most cases!
 * https://en.wikipedia.org/wiki/Wikipedia:Reference_desk/Archives/Miscellaneous/2006_October_27

 * Truth is absolute, truth is supreme, truth is never disposable in national political life.
 * ABC Radio "AM" (25 August 1995)

 * There's no way that a GST will ever be part of our policy... never ever, it's dead it was killed by the voters in the last election.
 * Television interview in 1995

 * I've never believed in lower wages. Never. Never believed in lower wages, I've never believed in lower wages as an economic instrument.
 * Interview with Four Corners, ABC TV (19 February 1996)

 * By the year 2000 I would like to see an Australian nation that feels comfortable and relaxed about three things. I would like to see them comfortable and relaxed about their history. I would like to see them comfortable and relaxed about the present and I'd also like to see them comfortable and relaxed about the future.
 * Interview with Four Corners, ABC TV (19 February 1996)

 * In a sense, it's always a sombre moment in a country where you ask the people who have done the right thing to put up with inconvenience because a limited number of people have done the wrong thing, but that is the nature of a democratic society.
 * Statement on Gun Control - House of Representatives (6 May 1996)

 * The 'black armband' view of our history reflects a belief that most Australian history since 1788 has been little more than a disgraceful story of imperialism, exploitation, racism, sexism and other forms of discrimination. I take a very different view. I believe that the balance sheet of our history is one of heroic achievement and that we have achieved much more as a nation of which we can be proud of than which we should be ashamed.
 * 1996 Sir Robert Menzies Lecture (18 November 1996)

 * The debate over Australian history .. risks being distorted if its focus is confined only to the shortcomings of previous generations. It risks being further distorted if highly selective views of Australian history are used as the basis for endless and agonised navel-gazing about who we are or, as seems to have happened over recent years, as part of a 'perpetual seminar' for elite opinion about our national identity. The current debate over Australian history would benefit from a more balanced approach, from a wider perspective and from less pre-ordained pessimism. In the broad balance sheet of our history, there is a story of great Australian achievement to be told.
 * 1996 Sir Robert Menzies Lecture (18 November 1996)

 * Increasingly, modern government is about facing the challenge of very rapid change but also remembering that there are certain stabilisers in society that provide reassurance and support when a society is undergoing great change particularly of an economic character.
 * The Inaugural Prime Minister's on Prime Ministers Lecture (3 September 1997)

 * Part of the job of a Prime Minister in these contemporary times is, whilst enthusiastically embracing change and globalisation, he or she must also embrace what is secure - what people see as 'home' I suppose. I want to provide Australians with this security as we embrace, as we must and will, a new and vastly different future.
 * The Inaugural Prime Minister's on Prime Ministers Lecture (3 September 1997)

 * It is impossible as an Australian, as we come to the end of this century, not to feel an immense sense of surging excitement about the opportunities that lie in front of us. There is no nation on earth that has been gifted with the special combination of such assets. We are in every sense of the word a projection of Western civilisation in this part of the world. We have taken the good things from Europe, the liberal political traditions, the civility of our public life, and thankfully we have rejected the bad things of Europe, the stultifying class divisions built on tribal prejudice.
 * 1998 Election Speech, Parramatta, New South Wales (20 September 1998)

 * [O]ne of the philosophical principles that has been at the heart of the policies of our Government over the last two-and-a-half years, has been the principle of mutual obligation. And what that says is that as a decent, compassionate, caring community, we look after those who, through no fault of their own, can’t find a job or who can’t care for themselves. We are not a society that will allow people literally to beg in the streets for survival. That has never been the Australian way, and under the Coalition it will never in the future be the Australian way. But we also believe that if people are supported by their fellow Australians, and they are able to do so they should provide something in return for that support.
 * 1998 Election Speech, Parramatta, New South Wales (20 September 1998)

 * We are as you all know in a new and dangerous part of the world’s history. The tragic events of the 11th of September have changed our lives, they have caused us to take pause and think about the values we hold in common with the American people and free people around the world. That was an attack on Australia as much as it was an attack on the United States. It not only claimed the lives of Australians but it assaulted the very values that we hold dear and that we take for granted. So therefore a military response and wise diplomacy and a steady hand on the helm are needed to guide Australia through those very difficult circumstances. National Security is therefore about a proper response to terrorism. It's also about having a far sighted, strong, well thought out defence policy. It is also about having an uncompromising view about the fundamental right of this country to protect its borders. It's about this nation saying to the world we are a generous open hearted people, taking more refugees on a per capita basis than any nation except Canada, we have a proud record of welcoming people from 140 different nations. But we will decide who comes to this country and the circumstances in which they come.
 * 2001 Federal Election Campaign Launch Speech (28 October 2001)

 * I think history will judge him very harshly for not having seized the opportunity in the year 2000 to embrace the offer that was very courageously made by the then Israeli Prime Minister, Ehud Barack, which involved the Israelis agreeing to 90 per cent of what the Palestinians had wanted.
 * On Yasser Arafat

 * When I became Prime Minister nine years ago, I believed that this nation was defining its place in the world too narrowly. My Government has rebalanced Australia's foreign policy to better reflect the unique intersection of history, geography, culture and economic opportunity that our country represents. Time has only strengthened my conviction that we do not face a choice between our history and our geography.
 * Address to the Lowy Institute for International Policy - 'Australia in the World' (31 March 2005)

 * I accept that in a free society you have to justify reductions in people's liberties. I accept that, bearing in mind my starting point is that the most important human right is the right to life...
 * Terrorism Summit (Friday, 5 August 2005)

 * The most important civil liberty... is to stay alive and to be free from violence and death...
 * Terrorism Summit (Friday, 5 August 2005)

 * I think when people talk about civil liberties, they sometimes forget that action taken to protect the citizen against physical violence and physical attack is a blow in favour and not a blow against civil liberties.
 * Terrorism Summit (Friday, 5 August 2005)

 * There is much in American society which I admire, but I have long held the view that the absence of an effective safety net in that country means that too many needy citizens fall by the wayside. That is not the path that Australia will tread. Nor do we want the burdens of nanny state paternalism that now weigh down many economies in Europe.
 * 2006 Australia Day Address (25 January 2006)

 * For many years, it’s been the case that fewer than one-in-four senior secondary students in Australia take a history subject. And only a fraction of this study relates to Australian history. Real concerns also surround the teaching of Australian history in lower secondary and primary schools. Too often, Australian history has fallen victim in an ever more crowded curriculum to subjects deemed more ‘relevant’ to today. Too often, it is taught without any sense of structured narrative, replaced by a fragmented stew of ‘themes’ and ‘issues’. And too often, history, along with other subjects in the humanities, has succumbed to a postmodern culture of relativism where any objective record of achievement is questioned or repudiated. Part of preparing young Australians to be informed and active citizens is to teach them the central currents of our nation’s development. The subject matter should include indigenous history as part of the whole national inheritance. It should also cover the great and enduring heritage of Western civilisation, those nations that became the major tributaries of European settlement and in turn a sense of the original ways in which Australians from diverse backgrounds have created our own distinct history.
 * 2006 Australia Day Address (25 January 2006)

 * In the end, young people are at risk of being disinherited from their community if that community lacks the courage and confidence to teach its history.
 * 2006 Australia Day Address (25 January 2006)

 * I have never been persuaded by those who claim that the road to good government is via taking more and more decisions out of the hands of the people’s elected representatives. In our parliamentary democracy, politicians are elected to make decisions on behalf of the community. They are elected by the people and, ultimately, they are answerable to the people for the decisions they make. To draw these decisions away from the legislature and the executive and to invest them in the hands of the judiciary would irrevocably change our democracy. And it would hamper our ability to respond to changes in a way that reflects the realities we now face.
 * 2006 Australia Day Address (25 January 2006)

 * I accept that climate change is a challenge, I accept the broad theory about global warming. I am sceptical about a lot of the more gloomy predictions.
 * Interview with Four Corners', ABC TV (28 August 2006)

 * Leadership of the Liberal Party is a great honour, of which I remain profoundly conscious. It is, moreover, the unique gift of the party room.
 * Letter to Liberal MPs in 2006

 * We spent too much time in the first half of the nineties pondering whether we had to become less European so we could become more Asian, whether we had to become less British so we could become more multicultural. We had this perpetual seminar on our national identity, contributed to overwhelmingly by the cultural dietitians. I never thought Australians had any doubt as to what their identity was. And I think we’ve moved on from all of that.
 * 2006 interview with Time (27 February 2006)

 * If I were running al-Qaeda in Iraq, I would put a circle around March 2008 and be praying as many times as possible for a victory not only for [Barack] Obama but also for the Democrats.
 * Television interview on the Nine Network (11 February 2007)

 * In the years that have gone by there’s been the constant claim that we went to war based on a lie... There was no lie. There were errors in intelligence, but there was no lie.
 * On the 2003 Iraq War
 * As quoted in "John Howard defends taking Australia into Iraq war", Financial Times (7 July 2016)

 * A conservative is someone who does not think he is morally superior to his grandfather.
 * Quote from The Howard Era.

Lazarus Rising: A Personal and Political Autobiography (2010)

 * Uniquely, Australia is a product of Western civilisation, closely allied to the United States, but located cheek by jowl with the nations of Asia. Both history and geography have given us a rare opportunity; why should we be so foolish as to think that we must choose between the two?

 * I brought a philosophical road map to government. It was bitterly opposed by some but, for a long time, supported by more. Both supporters and critics knew what I stood for.

 * Australia wins respect in the world when we display who we are and not what self-appointed cultural dieticians would want us to become. Multiculturalism is not our national cement. Rather it is the Australian achievement, which has many components.

Quotes about Howard

 * Monday will be the 25th anniversary of one of the most prophetic speeches in Australian political history. Then prime minister Paul Keating told the National Press Club: "When the government changes, the country changes ... but what we've built in these years is, I think, so valuable - to change it and to lose it, is just a straight appalling loss for Australia." He was dead right. The legacy of John Howard's government is the opposite of the picture he painted on election night in 1996, when he restated that "united Australians were infinitely more important and more enduring than the things that divided Australians". Instead, he favoured the well-off, the strong and big business over the vulnerable, the less wealthy and wage and salary earners.
 * John Howard's legacy lives on, and we are worse for it, Crispin Hull, Canberra Times, 27 February 2021

 * John Howard was prime minister and it was a hard time in the indigenous world; it was difficult to know how to deal with what was happening
 * Alexis Wright Interview (2013)

title: John Howard


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User:Slac/Trigun

The $$60,000,000,000 Man

 * "What do we do?... Duh, we run away. That's what."
 * "You know, we didn't come out here to save your sorry butt!"
 * "Pretty pathetic hero if you ask me." (about Vash)
 * Vash: To the potty, sir."
 * Vash: Dangerous toys are fun, but you could get hurt! (In Japanese, "It's only fun until somebody gets hurt.")
 * Vash: Suicide? To tell you the truth, I disapprove of suicide more than anything.
 * Vash: So did I work off the doughnuts and the ten double dollars?

Truth of Mistake

 * Vash: And I'm known for my bullets never missing their mark. Espically if it's the heart of a beautiful lady. BANG!
 * Vash: Ooo scaaary. Later!

Love and Peace

 * Vash: This world is made of Love and Peace!

Hard Puncher

 * Vash: Maman, why does this keep on happening to me? I haven't done anything wrong but I'm always in trouble and everyone is always picking on me. What do I do, Maman?!...Why am I crying in French?" (Notices he's been crying on boxers) AHH!!!

Murder Machine

 * Vash: I am known as Valentinez Alkalinella Xifax Sicidabohertz Gombigobilla Blue Stradivari Talentrent Pierre Andri Charton-Haymoss Ivanovici Baldeus George Doitzel Kaiser III. Don't hesitate to call.

Diablo

 * Vash: The sky is unbelievably blue... There I go again. Guess it's kinda stupid, huh? Still keep thinking how I'd like to show it to you, even though that's no longer possbile. I just can't help myself...
 * Vash: The Deadly Dodgeball Head! A simple technique to hold the ball in place with intense suction! Try this at home kids!!
 * Vash: They're dead. People are dead.
 * Vash: You killed all the people! You killed them all! And you were the one souly responsible for all their deaths! Now you are also going to die!!
 * Vash: I was dreaming, Rem. Everything... Everything was so horribly dry, even peoples' hearts. From far away, as I watched the people who lived there, I always found myself wondering how and why could they possbily keep on living? What motivation did they have that would get up everyday, no matter what, for the rest of their lives??
 * Vash: This is all I can do. If I... If I shot him now, you really would die. It would be wrong to shoot him, right??

Vash the Stampede

 * Vash: I'm not that trusting. I kept my finger on the trigger the whole time.

Little Arcadia

 * Vash: That makes us even now for your help on the sandsteamer. (Screen shrinkens). Hey! Is that all the time I get?!" (cuts to new scene)

Demons Eye

 * Vash: Are we there yet?... ARE WE THERE YET?!?!
 * Vash: You killed them. Even though they did terrible things, the decision of who should and who should not live was never and never will be yours to make!
 * Vash: Not to mention, during this conversation, I could have groped you at least five times... Ok, so let's say maybe four times.
 * Vash: What kind of freak are you lady?!
 * Vash: Instead of spending time cleaning up people, you should be cleaning your house for the man you love. Like me... For example. I am kidding you know...
 * Vash: It's your job or your life.
 * Vash: I can't explain now. If I did, you would be put in danger." *Perks up 200%* "So it's been a lot of fun, but... Well... I guess that's all!!"
 * Vash: Legato, this time it's my turn to hunt you. I'll find you, whatever it takes.
 * Vash: ...do you realize that during this conversation I could have groped you five times...

Episode 16 - Fifth Moon

 * "AW MAN, I ACTUALLY HAVE TO FIGHT THIS GUY!! How can I possibly win such a battle or even have a chance to survive a fight with a guy who smiles with those evil eyes?! The answer is I can't, I'm gonna be slaughtered, that's all. It's not even funny. I should just back out! That's what I should do alright! Yeah, yeah! For once I'm right! Yeah, yeah!"
 * "My name is... VASH THE STAMPEDE!!"
 * "Are you telling me I have only two choices? To die or to let die?!"
 * "I haven't seen anything there at all... Except my own fear."
 * "Not... the light!"

Episode 17 - Rem Saverem

 * "You know, you have me. I won't leave you alone. I promise I won't. Because I really love you, Rem!"
 * "I didn't want to kill the spider. I wanted to save them both!"
 * "Don't worry, Rem. I will... Take care of him."

Episode 18 - Goodbye For Now

 * "It's not your right to decide whether they live or die. They deserve a chance!"
 * "I have fragmented visions. But more than anything, there's an ache in my heart that tells me I did it."
 * "Whenever I do anything, people die."
 * "Doesn't seem to matter how far I travel, my destiny is always followed by blood and gunsmoke. The result is always the same everytime, mountains of death and debris."
 * "'Thou shall not kill' remember?! What kind of church man are you anyway??"

Episode 19- Hang Fire

 * "Actually I'm dissing you, not your stupid, broken motorcycle!!"
 * Singing "Total slaughter. Total slaughter. I won't leave a single man alive. La di da de die. Genocide. La di da de dud. An ocean of blood. Let's begin. The killing time."

= Meryl Stryfe =

Episode 5- Hard Puncher

 * "It's actually him. He's for real, the legendary outlaw, Vash the Stampede."

Episode 11 - Escape from Pain

 * "All of life's journeys come with meetings, partings, and reunions."

Episode 12 - Diablo

 * "Who is he? That's not Vash. That is not the same man. He's walking away. If we let him leave now he'll probably never come back."

Episode 13 - Vash the Stampede

 * "What are you talking about? He wasn't funny, he was down right weird. Milly, no one in the right mind could tell that goofball was him!"
 * "And so he finally took his gun into his hand. He pulled the trigger for the first time to save the very people who had tried to kill him."
 * "Vash the Stampede. Everytime I observe his actions I can't help sense something hidden deep within him. Something we can't begin to understand. But this much is certain. Everyone who has become involved with him has somehow gained an emotion which was once lost."
 * "Who is that man? Can he possibly the real Vash the Stampede? The evil $$60 Billion outlaw with the fire of hell burning in his eyes?"
 * "There's so many sides to him. Which is the real side of Vash?"

Epiosde 14 - Little Arcadia

 * *Cough* "He's not my boyfriend!!... Stop it! I don't even like him!!" (about Vash... ;) )

Episode 16 - Fifth Moon

 * "How can you stand there and say such awful things about him?! I mean after all, you have no idea what kind of person he is. I think you're disgusting!" (about Vash)
 * "If necessary, we'll follow him to the ends of the earth! It's not only our job, it's become our mission to track him down!"

Episode 19 - Hang Fire

 * "But you know what, despite his frightening and awful reputation, Vash turned out to be more than a regular guy than you would have thought."
 * "Donuts are his favorite food..."

= Milley Thompson =
 * "You should never get between people and their pudding."

= Nicholas D. Wolfwood =
 * "Homma-ni tasuketaa! Oukini!" (Wolfwood's wastefully Kansai way of thanking Vash for saving him--Standard Japanese would be "Honto-ni tasuketaa! Arigato!")
 * "Don't tell me your dreams in a world like this."
 * "She does everything I can't, like its no big deal at all. It's really irritating." (referring to Milly)
 * "Lord, what the hell am I doing?"
 * "I had my suspisions you were no mere mortal, but I had no idea you were actually a cat...Wait a second, what the hell am I saying, where is that idiot?!?"
 * "When I look at you I'm reminded of everything I hate about myself. You know, it hurts."
 * "Man is born a mortal being and we all make mistakes; it's a part of the game. Just be more careful the next time."
 * [In Reference to his Cross Punisher being heavy] "That, my friend, is because it's so full of mercy."

= Rem Saverem =
 * "The ticket to the future is alway open."
 * "The choices we make in life have unlimited possibilites. All I can do is think about them."
 * "No one ever has the right to take the life of another."

= Legato Bluesummers =
 * "A fork, please."
 * "There's no reason for such an egocentric, incomplete life like mine to be allowed to continue, anyway."
 * "Humans are a total waste of life."
 * "I intend to eventually destroy all of mankind, right down to the very last speck of dust yet... Why is it that you insist on meeting your death sooner?"

= Knives =
 * "I'm just killing the spiders to save the butterflies."

= Midvalley the Hornfreak =
 * "It's time to play. Join me on a number, wont you Vash the Stampede?"
 * "I have to accept this as my fate... the destiny of the dying.."

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: User:Slac/Trigun


text:
Vampires

A vampire is a supernatural creature, featuring prominently in horror fiction and folk tales, that lives after death through drinking the blood of the living.

Quotes

 * The portrayal of the vampire as host and/or guest is one of the most frequently rehearsed tropes of the vampire mythos. As one who stands on ceremony, attending to formal details of courtesy, the bloodsucking monster frequently plays an intricate game of manners with his or her victims, and repeatedly demonstrates a magnanimous hospitality to the living. As the generosity of the vampire host too often serves to shroud an implicit threat of violation, the vampiric welcome produces contradictory meanings, simultaneously repelling and arresting in its intrinsic ambiguity. When Jonathan Harker visits the mysterious home of Dracula, he is greeted by the castle's master with courtesy and generosity: "Welcome to my house. Come freely. Go safely; and leave something of the happiness you bring!" (Stoker [1897] 1997, 22). Blithly ignoring any literal interpretation of Dracula's ambiguously threatening request to "leave...the happiness", Harker enters the castle, relying on the Count’s avowed allegiance to the codes of hosptality to protect him.
 * "Hospitality, Rape and Consent in Vampire Popular Culture: Letting the Wrong One In", introduction and edited by David Baker, Stephanie Green, Agnieszka Stasiewicz-Bieńkowska], pp. 1-2, (2017).

 * The vampire as host, however, poses only one kind of threat to the mortals populating fantasy tales. Of even greater terror is the moment when the creature of darkness steps over the threshold of a human settlement. Vampires have long reflected human fears of invasion-a national, religious, racial, ethnic and/or sexual Other infiltrating the familiar and the domestic of dominant values. Whether the monster is read as representing an immigrant (see e.g. Hudson 2007), a Jew (as in many Gothic works with anti-Semetic tropes; see e.g. Reed 2013), the queer (as in Fincher 2007; Haggerty 2006; Hughes and Smith 2009) or a female who refuses to conform to rigid gender norms (see e.g. Brode and Denyeka 2013; Stasiewicz-Bienkowska 2013), the vampire Other is often depicted to pose both as an allure and a "threat from outside which will change us from within" (Mutch 2013, 15). Consequently, vampire narratives operate as an "ideal plateau for the villainous capabilities of the invites guest...[who] claim ownership of the homes they are invited to, reducing their hosts to victims" (Watkiss 2012, 523-524).
 * Ibid, p.5

 * Through the analysis of Sheridan le Fanu's novella Carmilla (1872) and Bram Stoker's novel Dracula, (1897), Green points to the ways in which the figure of the vampire becomes a terrain of confused and uncertain temporalities, where the continuity of the past into the present produces unexpected constraints and raises the question of consent, simultaneously bringing the vampiric body liberation from the tyranny of time.
 * The following chapter, "Breach of Consent: Jean Rollin and Le Viol du Vampire", by David Baker, considers the exploitation of women and of male voyeurism through the figure of female vampire. The author articulates the complex ways in which Rollin's 1968 production serves to disrupt the traditional binary logics of an aggressive vampire Other and a human victimised Self, problemarising and bringing to the fore the relationship between hospitality, victimhood, female body, rape and consent.
 * Grappling with the representations of puberty and adolescent body as abject spaces-in-between and intertwining the figures of the innocent and the evil child, these chapters problematise the ideas of liminality, age of consent, (im)maturity, child's agency and child abuse.
 * With the social and ethical context of the transformations of adolescence as the centrepiece of her chapter, Amanda Howell in "Coming of Age, With Vampires" gives voice to the figure of teenager as the Other in society. Comparing three cinematic and television productions (Lost Boys, Buffy the Vampire Slayer, and Let the Right One In, and engaging with the metaphor of threshold crossings, the author stresses the role of the vampire trope in negotiating the cultural angst and challenges associated with puberty. Of particular interest to this discussion is how adolescent protagonists face an untested freedom and unaccustomed responsibility for the self which entails the challenge of consent.
 * Ibid, p.11

 * Rooting her analysis in Jungian analytical psychology, Terrie Waddell continues the exploration of the figure of the vampire as a being that is eternally imprisoned in a transitional space. In her chapter, "Consensual and Non-consensual Sucking: Vampires and Transitional Phenomena", Waddell identified recent cinematic campire protagonists as the uncanny hybrids of mother/infant/lover. Concentrating on the act of body fluid exchange (blood and venom) between the vampire and their victim, the author argues for the reading of the vampire as signifying the immature and liminal and the potential.
 * Using as a lens the concepts of rape myths and patriarchal terrorism, the chapter reveals the ways in which the mistreatment of human females by their male vampire intimate partners is rationalised and presented as forgivable and or beneficial to both the victims and broader society. As the narrative frequently disguises transgressive and evil acts of abuse as desire and romantic love, and places male protagonists in positions of power, the urgent problem of female consent becomes trivialised.
 * Ibid, p.12

 * Through the figures of lesbian vampress and her human romantic interest, the author examines the promises of female empowerment and agency, transformations of class and gender relations, release from the bonds of patriarchy and a consequent quest for women's liberated identity.
 * Ibid, p. 12-13.

 * The reason good women like me and flock to my pictures is that there is a little bit of vampire instinct in every woman.
 * Theda Bara, a.k.a. "The Vamp", attributed in Leta W. Clark, Women, Women, Women: Quips, Quotes, and Commentary (1977), p. 16.

 * When AIDS was at its most brutal, frightening, my-God-what-are-we-going-to-do era, that was when vampire stories and stories about blood and trust swept the literary world.
 * Susie Bright "Bright Ideas", interview by Tamara Wieder, Boston Phoenix, February 11, 2005.

 * So again Coth parted with his son in anger, and Jurgen returned again toward Barathum; and, whether or not it was a coincidence, Jurgen met precisely the vampire of whom he had inveigled his father into thinking. She was the most seductively beautiful creature that it would be possible for Jurgen's father or any other man to imagine: and her clothes were orange-coloured, for a reason sufficiently well known in Hell, and were embroidered everywhere with green fig-leaves.
 * James Branch Cabell, in Jurgen (1919), Ch. 37 : Invention of the Lovely Vampire.

 * You must understand that it is little rest a vampire gets on earth, with so many fine young fellows like yourself going about everywhere eager to be destroyed.
 * James Branch Cabell, in Jurgen (1919), Ch. 37 : Invention of the Lovely Vampire.

 * Most vampires, I’ve discovered, are men, for some reason. I guess it’s because Dracula, people are kind of feeding off that.
 * Octavia Butler Interview with Democracy Now (2005)

 * The idea of atavism was pervasive in the late nineteenth century, and police forces across Europe developed files of “mug shots” of criminals to be able to identify the “criminal type.” A version of this atavistic type is Count Dracula, as portrayed in Bram Stroker's Dracula (1897). Dracula himself is a version of degenerate, the Transylvanian aristocrat who has revolved into a parasitic being, feeding on the blood and life of others. The vampire in this text is the embodiment of Otherness: non-European, able to shift shape and identity, of predatory sexuality, unnaturally long-lived, and strange and threatening in facial expression and behavior. Jonathan Harker's description of the Count resembles the cataloguing of Lombroso's physiognomy...
 * John H. Cartwright, Brian Baker in: Literature and Science: Social Impact and Interaction, ABC-CLIO, 1 January 2005, p. 210)

 * Van Helsing: The strength of the vampire is that people will not believe in him.
 * Garrett Fort, Dracula (1931)

 * Dio Brando: What a simple thing, the food chain. As pigs feed on grass, so does man feed upon them. And I, at the top of it all, feed upon the humans. They exist to serve me and quell my thirst.
 * Araki Hirohiko, JoJo's Bizarre Adventure, Chapter 21 (1987)/Episode 4 (2012).

 * She [Susan] is very lovely, Mr. Mears — very toothsome if I may be permitted a small bon mot.
 * Barlow's note left to Ben & co, in Stephen King,  'Salem's Lot, p. 345.

 * The world is coming down around our ears and you're sticking at a few vampires.
 * Ben Mears, in Stephen King,  'Salem's Lot, Part 2, Chapter 5.

 * And I need you now tonight And I need you more than ever And if you only hold me tight We'll be holding on forever And we'll only be making it right 'Cause we'll never be wrong Together we can take it to the end of the line Your love is like a shadow on me all of the time I don't know what to do and I'm always in the dark We're living in a powder keg and giving off sparks I really need you tonight Forever's gonna start tonight
 * Jim Steinman, , . (1983)

 * Drawing on Winnicott, this chapter argues that screen vampires remain in a state of metaphorical symbiosis with what can be symbolically termed “mother”. But, as shape-shifters feeding on blood while simultaneously transferring blood to sucking others, they also present as complex mother/infant hybrids. This addiction to blood, often likened to heroin in contemporary narratives, refers back to the breast and, by extension, the symbiotic union with mother and lover where the fluid of one is consumed by, and transmitted to, the other. Traditionally, non-consensual blood exchange was central to the horror genre, but recent interpretations position the vampire as a romantic addict, heroically struggling with consent and desire. Winnicott saw the process of separation from the breast (representative of mother) as entry into a psychological phase called the potential space. Despite the shifting nature of the vampire genre, it will be argued that even the most politically correct vampires remain caught in this liminal, narcissistic stage of development. For the vampire, everything of addictive value becomes an aspect of itself—transitional objects (victims) therefore become the self-objects. For suckling infants, insatiable lovers and vampires, instinctual yearning often takes precedence over the autonomy of the desired other: the question of consent therefore, becomes a moral dilemma only for those engaged in the process of psychological maturity or individuation.
 * Terrie Waddell, "Consensual and Non-Consensual Sucking: Vampires and Transitional Phenomena". In: Baker D., Green S., Stasiewicz-Bieńkowska A. (eds) Hospitality, Rape and Consent in Vampire Popular Culture. (15 November 2017), p.147

 * You're [a vampire], right? Can't stand sunlight or smelly vegetables, or silver things. The masters of the night, which for some reason have tons of weaknesses...
 * ZUN, line for Marisa Kirisame, Embodiment of Scarlet Devil

title: Vampires


text:
Disgaea: Hour of Darkness

Disgaea is a fantasy tactical role-playing game series, made by Nippon Ichi Software, Inc. and was distributed by Atlus (August 27, 2003 in America), Nippon Ichi Software, Inc. (January 30, 2003 in Japan), and Koei (May 28, 2004 in Europe). It has a fictional and highly comical plot, taking place various location throughout a demonic realm named the Netherworld.

= Battle Quotes = Battle quotes are small snippets of voice acting that occur when a character performs an attack.

Laharl

 * Here I come!
 * Ha!
 * Woaaaah! Ha! Bite the dust! (When performing Overlord's Wrath)
 * Ahahahahahaa... AHAHAHAHAHAHA! (When performing Meteor Impact)

Etna
(Note: When Etna's VA was changed for the remakes, and some of her battle quotes changed as well)
 * Die!
 * Punk!
 * Drop dead.
 * Yea!
 * Call me queen.
 * You're dead.

Flonne

 * I'm giving my all!
 * I won't hold back!
 * Get ready!
 * Ultimate Attack!
 * Lord, give me strength!
 * Oops, pardon me!
 * Crab legs!

Gordon, Defender of Earth

 * Prepare yourself!
 * Gordon chance!
 * Gordon finish!

Jennifer

 * The coup-de-grace! (Technically pronounced incorrectly: Jennifer says the "p" in "coup", which should be silent)

Thursday

 * ATTACK!
 * TERMINATE!
 * YA!

= Character Quotes =

Laharl Quotes

 * To show my appreciation, I'll only beat them half to death.
 * I see... In other words, it's a hangout for losers.
 * Who gives a damn about you? Your new name is "Mid-Boss".
 * Etna's vassals are my vassals, and my vassals do what I say!
 * I shall burn a true vision of horror into that empty head of yours!
 * Trying to make a fool out of me? I'll soon make you moan in pain!!
 * Feel the wrath of Laharl!!!
 * Hmhmhmhm... Hmhmhmhmhmhm!... Haaaaaaaahahahahahaha!!!!
 * Laughing is an important aspect of being the Overlord.

Flonne Quotes

 * Nice to meet you. I'm an assassin.
 * The Overlord of the Netherworld died by choking on a pretzel!?
 * Don't worry! Splitting into 10 means that his love is divided 10 ways! We cannot possibly lose to someone like that!
 * Hmmm, that's odd. Isn't the hero supposed to win?

Etna Quotes

 * This week's dish: Cajun style gumbo! And the ingredient - the Prinny Squad!! with a little pinch of violence

 * Now you're gonna pee in your pants every time you hear my name!

 * something isn't right...Mid-Boss is acting all serious!

 * "Hahaha" my ASS!

Prinny Quotes
Prinny: Dood. Prinny laharl:IM NOT GOIN' BACK TO THE CASTLE!!!! Prinny: Dood!? You gotta be kidding! Prinny Squad: Aye aye, dood! Prinny Squad: Dood, we'll work hard for our paycheck! Prinny Squad: We challenge you to a game of baseball, dood!! Prinny: It wouldn't be a secret if it wasn't hidden, dood. Prinny: Dood!? You're killing us off!? Big Sis Prinny: Wh, What do you mean... dood? I'm the same as the others... ...Dood. Big Sis Prinny: S, Since you came, the Prince has changed. ...Dood. Big Sis Prinny: Don't worry, they'll be alright... dood. Prinny Squad: Dooooood! Everybody, run!! Big Sis Prinny: That's right, dood. you shouldn't interfere with death's work, dood.

Mid-Boss Quotes

 * Can your eyes keep up with moi!?
 * How rude! Invading a man's house and asking him "Who's there!?"
 * Everybody, Just ignore her!
 * I have achieved ultra-speed by training, and training, and training, all while wearing 100-ton boxers!
 * (Oh...why am I so awesome?)
 * Demons, angels, humans... Rather than learn about each other, they use words such as "good" and "evil" to differentiate themselves.

Thursday Quotes

 * GORDON KEEPS STARING AT JENNIFER'S THIGHS PERVERT PERVERT PERVERT!
 * BEEP BEEP BLIP BEEP, ALWAYS LISTEN TO A HOT BABE, THATS THE LAW.
 * JENNIFER, PLEASE KEEP YOUR IMAGINATION UNDER CONTROL.
 * (after Gordon finally realizes their ship is destroyed) GEEZ LOUIZE
 * OH $*&% RUN RUN RUN...!

Seraph Lamington Quotes

 * Refusing to try and understand our cultural differences, they instead chose to label demons as "evil".
 * They convinced themselves that they were the avatars of absolute good, and branded demons as absolute evil.

= Episode Quotes =

Intro
Flonne: Whoosh... Flonne: nin...nin...nin... Flonne: Whoomp! Whew, I made it in without beeing seen. How are those people called in the human world? Flonne: Oh yes, Ninjas! I allways wanted to be one. nin nin

Terrible Cold
Flonne: Laharl, why are you screaming? Laharl: I, I don't know why... But for some apparent reason, I can't stand women with sexy bodies. On a side note, flat-chested girls like you have absolutely no effect on me. Etna & Flonne:[angry] Well, excuse us for being flat!!

Ice Queen
Mid-Boss: You seem to be working your way into quite a predicament. As your rival, I felt it was my obligation to warn you. Laharl: Warn me...!? Mid-Boss: Laharl!! Do no be fooled by appearances! Relying on sight and sound will only lead to delusion!! Open your mind's eye! Once you do, you will no longer be deceived by mere facades!! Laharl: My mind's... eye...? Mid-Boss: Now is the time to set your mind free!! Awaken to your power!! Flonne: ...Um, Mr. Mid-Boss. That was a wonderful speech and all, but I think you may have set the bar a bit too high for Laharl... Mid-Boss: Oh... In that case, just close your eyes and plug your ears!

Nightdwellers
Red: We've been waiting for you, demons!! Blue: When the darkness of evil draws near, we appear out of nowhere!! Yellow: The-3-lights-of-justice-save-the-world-with-courage-and-hope!! Red: Together...!! Blue: ...we are...!! Yellow: ...the Prism Rangers!! [All three pose together. Lights flash in the background.] Laharl: ...Please, someone normal come out. Flonne: Cool! Hey, Etna! How about we do our own poses!? Etna: You serious? Flonne: You better believe it! Um... But, I have a question for you guys. Red: A question? Go ahead, shoot! Flonne: You call yourselves "Prism Rangers", but you only have 3 colors. That's not even enough for a rainbow. Red: Isn't it obvious? We don't have any friends! Being a hero is a lonely existence!! You got it!? Etna: Are you sure there's not another reason why you don't have any friends? Laharl: ...You guys are heroes, aren't you? Why would you want to be Overlords? Red: We want friends, of course! If we become the Overlords, then we'll have tons of friends!! And the Prism Rangers will have all the colors of the rainbow!! Here we go!! Blue! Yellow! Transfo-- Etna: Bang♥ [Etna shoots Blue and Yellow, and both fall to the ground] Red: Bluuuuuuuuuuuuuuuueeeeeeeeee!!!! Yellowwwwwwwwwwwwwwwwwwwwwww!!!! This can't be happening! Blue and Yellow have been shot...! I can't transform on my own...! Curse you! Shooting before we even have a chance to transform... How inconsiderate! Are you demons!? Etna: Uh huh. Red: Oh my gosh! I completely forgot about that! Laharl: ...Is your helmet on too tight? You should have transformed first, then come out. Flonne: That's not how it's supposed to be! A true defender of justice transforms in front of the enemy! Etna: ...Flonne, which side are you on? Red: Then I'll just have to play my ace card! The demons I hired will help me! Laharl: Is it okay for a hero to be using demons? Red: Of course! Justice must never lose, no matter what the means! Blue! Yellow! Your deaths have awakened a burning passion in my heart! Etna: Uh, I avoided hitting any vital spots, so they should still be alive... Red: Evil fiends! Are you ready!? Face the power of justice!!

Intro
Etna: Those seemingly innocent Prinnies... It turns out they were hiding a big secret! Prinny: It wouldn't be a secret if it wasn't hidden, dood. Etna: When the Prinnies' evil spirits join as one, they form Pringer X, the mighty super robot!! Prinny: Dood, we can't do that... Etna: Here goes! Pringer Spiral Plasma Chop! Etna: Gotcha! Pringer Aurora Triangle Kick!! Etna: This is it! Pringer Spinning Drill Attack!!! Prinny: Uh, dood, hello... Etna: Next on Lovely Mad Scientist Etna, Episode 8: Farewell, Pringer X Prinny: Dood!? You're killing us off!? Etna: No worries! Etna: Pringer X will be reborn as the more powerful Pringer Z! Prinny: I'm tellin ya, it ain't gonna happen, dood.

Thurvean Sector
Jennifer: This is outrageous!! I can't believe such a cute little boy could be the Overlord! This is completely different from the information provided by headquarters! What's going on, Thursday!? Thursday: BEEP BEEP BLIP BEEP... NOW CALCULATING, NOW CALCULATING... NOW CALCULATING, NOW CALCULATING... CALCULATION COMPLETE. Jennifer: What's the answer? Thursday: "HEADQUARTERS IS A BUNCH OF LIARS."

Intro
Etna: Seems like one problem leads to another! Etna: We found out that the humans were being manipulated by the angels! Etna: Now, Flonne wants to return to Celestia and to go face to face with the Seraph himself! Etna: What awaits her there? Etna: Will the Archangel's true intent be finally revealed!? Etna: Next on Disgaea: Hour of Darkness, Final Episode: What Lies Beyond the Battle Etna: The fate of the Netherworld is in your hands... Laharl: Th, This must be a dream... Flonne: Etna's acting all serious... Gordon: Could this be a sign of terrible things to come? Jennifer: It's the end of the world! Thursday: END OF THE WORLD - DANGER DANGER DANGER... Prinny Squad: Dooooood! Everybody, run!! Etna: ...They're gonna get it.

title: Disgaea: Hour of Darkness


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User talk:Prinnysquad

--Aphaia 09:12, 17 September 2005 (UTC)

title: User talk:Prinnysquad


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Max Weber

Maximilian Carl Emil Weber (21 April 1864 – 14 June 1920) was a German sociologist, philosopher, jurist, and political economist whose ideas profoundly influenced social theory and social research. Weber is often cited, with Émile Durkheim and Karl Marx, as among the three founders of sociology.

Quotes

 * The capacity to distinguish between empirical knowledge and value-judgments, and the fulfillment of the scientific duty to see the factual truth as well as the practical duty to stand up for our own ideals constitute the program to which we wish to adhere with ever increasing firmness.
 * Max Weber, “Objectivity in Social Science and Social Policy” (1904)

 * When I studied modern Catholic literature in Rome a few years ago, I became convinced how hopeless it is to think that there are any scientific results this church cannot digest... I could not honestly participate in such anti-clericalism. It is true that I am absolutely unmusical in matters religious and that I have neither the need nor the ability to erect any religious edifices within me — that is simply impossible for me, and I reject it. But after examining myself carefully I must say that I am neither anti-religious nor irreligious. In this regard too I consider myself a cripple, a stunted man whose fate it is to admit honestly that he must put up with this state of affairs (so as not to fall for some romantic swindle)... For you a theologian of liberal persuasion (whether Catholic or Protestant) is necessarily most abhorrent as the typical representative of a halfway position; for me he is in human terms infinitely more valuable and interesting... than the intellectual (and basically cheap) pharisaism of naturalism, which is intolerably fashionable and in which there is much less life than in the religious position (again, depending on the case, of course!)'''
 * Max Weber, letter to Ferdinand Tönnies, Feb. 19, 1909; As cited in: . Uncertain Victory: Social Democracy and Progressivism in European and American Thought, 1870-1920. Oxford University Press, 24 mrt. 1988. p. 498

 * Mysticism intends a state of "possession," not action, and the individual is not a tool but a "vessel" of the divine. Action in the world must thus appear as endangering the absolutely irrational and other-worldly religious state. Active asceticism operates within the world; rationally active asceticism, in mastering the world, seeks to tame what is creatural and wicked through work in a worldly "vocation" (inner-worldly asceticism). Such asceticism contrasts radically with mysticism, if the latter draws the full conclusion of fleeing from the world (contemplative flight from the world). The contrast is tempered, however, if active asceticism confines itself to keeping down and to overcoming creatural wickedness in the actor's own nature. For then it enhances the concentration on the firmly established God-willed and active redemptory accomplishments to the point of avoiding any action in the orders of the world (asceticist flight from the world). Thereby active asceticism in external bearing comes close to contemplative flight from the world. The contrast between asceticism and mysticism is also tempered if the contemplative mystic does not draw the conclusion that he should flee from the world, but, like the inner-worldly asceticist, remain in the orders of the world (inner-worldly mysticism). In both cases the contrast can actually disappear in practice and some combination of both forms of the quest for salvation may occur. But the contrast may continue to exist even under the veil of external similarity. For the true mystic the principle continues to hold: the creature must be silent so that God may speak.
 * Max Weber, , 1916.

 * The Truth is the Truth.
 * Max Weber's last words (1920), as quoted in Prophets of Yesterday : Studies in European Culture, 1890-1914 (1961) by Gerhard Masur, p. 201

 * Sociology is the science whose object is to interpret the meaning of social action and thereby give a causal explanation of the way in which the action proceeds and the effects which it produces. By "action" in this definition is meant the human behaviour when and to the extent that the agent or agents see it as subjectively meaningful [...] the meaning to which we refer may be either (a) the meaning actually intended either by an individual agent on a particular historical occasion or by a number of agents on an approximate average in a given set of cases, or (b) the meaning attributed to the agent or agents, as types, in a pure type constructed in the abstract. In neither case is the "meaning" to be thought of as somehow objectively "correct" or "true" by some metaphysical criterion. This is the difference between the empirical sciences of action, such as sociology and history and any kind of a priori discipline, such as jurisprudence, logic, ethics, or aesthetics whose aim is to extract from their subject-matter "correct" or "valid" meaning.
 * Max Weber, The Nature of Social Action, 1922

 * Only on the assumption of belief in the validity of values is the attempt to espouse value-judgments meaningful. However, to judge the validity of such values is a matter of faith.
 * Max Weber (1949/2011), Methodology of Social Sciences, Edward E. Shils & Henry A. Finch (transl. & ed.). p. 55

 * Since Judaism made Christianity possible and gave it the character of a religion essentially free from magic, it rendered an important service from the point of view of economic history. For the dominance of magic outside the sphere in which Christianity has prevailed in one of the most serious obstructions to the rationalization of economic life. Magic involves a stereotyping of technology and economic relations. When attempts were made in China to inaugurate the building of railroads and factories a conflict with geomancy ensued … Similar is the relation to capitalism of the castes in India. Every new technical process which an Indian employs signifies for him first of all that he leaves his caste and falls into another, necessarily lower … An additional fact is that every caste makes every other caste impure. In consequence, workmen who dare not accept a vessel filled with water from each other's hands, cannot be employed together in the same factory room. Obviously, capitalism could not develop in an economic group thus bound hand and foot by magical means.
 * Max Weber, General Economic History, trans. by Frank Knight, 1961. p 265

The Protestant Ethic and the Spirit of Capitalism (1905; 1920)

 * Both as ruling and ruled strata and both as a majority and minority, Protestants ... have demonstrated a specific tendency toward economic rationalism. This tendency has not been observed in the same way in the present or the past among Catholics, regardless of whether they were the dominant or dominated stratum or constituted a majority or minority. Therefore the cause of the different behavior must be mainly sought in the enduring inner quality of these religions and not only in their respective historical-political external situations.
 * Ch. 1 : Religious Affiliation and Social Stratification

 * This striving becomes understood completely as an end in itself—to such an extent that it appears as fully outside the normal course of affairs and simply irrational, at least when viewed from the perspective of the "happiness" or "utility" of the single individual. Here, people are oriented to acquisition as the purpose of life; acquisition is no longer viewed as a means to the end of satisfying the substantive needs of life. Those people in possession of spontaneous, fun-loving dispositions experience this situation as an absolutely meaningless reversal of a "natural" condition (as we would say today). Yet this reversal constitutes just as surely a guiding principle of [modern] capitalism as incomprehension of this new situation characterizes all who remain untouched by [modern] capitalism's tentacles.
 * Ch. 2 : The "Spirit" of Capitalism

 * Modern capitalism has as little use for liberum arbitrium [undisciplined] persons as laborers as it has for the businessman fully without scruples in the running of his company.
 * Ch. 2 : The "Spirit" of Capitalism

 * Owing to the incapacity of the higher price-rate to appeal to the "acquisitive sense," it would appear altogether plausible to attempt to do so by utilizing the opposite strategy: by decreasing piece-rates, to force workers to produce more in order to maintain their accustomed earnings. Moreover, two simple observations seem to have held true in the past, as they do today: a lower wage and higher profit are directly related, and all that is paid out in higher wages must imply a corresponding reduction of profits. Capitalism has been guided by this axiom repeatedly, and even from its beginning, and it has been an article of faith for centuries that lower wages are "productive." In other words, lower wages were believed to enhance worker productivity.
 * Ch. 2 : The "Spirit" of Capitalism

 * "Rationalism" is a historical concept that contains within itself a world of contradictions.
 * Ch. 2 : The "Spirit" of Capitalism

 * Luther understands monasticism as a product of an egoistic lovelessness that withdraws from one's duties in the world. By contrast, this-worldly work in a vocation appears to him to be a visible expression of brotherly love, a notion he anchors in a highly unrealistic manner indeed and in contrast—almost grotesquely—to the well-known passages of Adam Smith.
 * Ch. 3 : Luther's Conception of the Calling

 * Above all, as will be repeatedly apparent in the sections below, fundamental for our discussion is the investigation of the idea of a testifying to one's belief as the psychological point of origin for methodical ethics.
 * Ch. 4 : The Religious Foundations of This-Wordly Asceticism

 * Finally, and of central importance, the special life of the saint—fully separate from the "natural" life of wants and desires—could no longer play itself out in monastic communities set apart from the world. Rather, the devoutly religious must now live saintly lives in the world and amid its mundane affairs. This rationalization of the conduct of life—now in the world yet still oriented to the supernatural—was the effect of ascetic Protestantism’s concept of the calling.
 * Ch. 4 : The Religious Foundations of This-Wordly Asceticism

 * No one any longer knows who will live in this steel-hard casing and whether entirely new prophets or a mighty rebirth of ancient ideas and ideals will stand at the end of this prodigious development. Or, however, if neither, whether a mechanized ossification, embellished with a sort of rigidly compelled sense of self-importance, will arise. Then, indeed, if ossification appears, the saying might be true for the “last humans” in this long civilizational development: narrow specialists without mind, pleasure-seekers without heart; in its conceit, this nothingness imagines it has climbed to a level of humanity never before attained.
 * Ch. 5 : Asceticism and the Spirit of Capitalism

 * For sure, even with the best will, the modern person seems generally unable to imagine how large a significance those components of our consciousness rooted in religious beliefs have actually had upon culture, national character, and the organization of life. Nevertheless, it can not be, of course, the intention here to set a one-sided spiritualistic analysis of the causes of culture and history in place of an equally one-sided “materialistic” analysis. Both are equally possible. Historical truth, however, is served equally little if either of these analyses claims to be the conclusion of an investigation rather than its preparatory stage.
 * Ch. 5 : Asceticism and the Spirit of Capitalism

Religion of China (1915)

 * The Confucian aspirant to office, stemming from the old tradition, could hardly help viewing a specialized, professional training of European stamp as anything but a conditioning in the dirtiest Philistinism. ... The fundamental assertion, ‘a cultured man is not a tool’ meant that he was an end in himself and not just a means for a specified useful purpose.
 * p. 160

 * A true prophecy creates and systematically orients conduct toward one internal measure of value. In the face of this the "world" is viewed as material to be fashioned ethically according to the norm. Confucianism in contrast meant adjustment to the outside, to the conditions of the "world." A well-adjusted man, rationalizing his conduct only to the degree requisite for adjustment, does not constitute a systematic unity but rather a complex of useful and particular traits.
 * p. 235

 * For the Confucian, the specialistic expert could not be raised to truly positive dignity, no mater what his social usefulness. The decisive factor was that the "cultured man" (gentleman) was "not a tool"; that is, in his adjustment to the world and in his self-perfection he was an end unto himself, not a means for any functional end. This core of Confucian ethics rejected professional specialization, modern expert bureaucracy, and special training; above all, it rejected training in economics for the pursuit of profit.
 * p. 246

Religion of India (1916)

 * as translated and edited by Hans H. Gerth and Don Martindale

 * Ordinarily, the propagation of Hinduism occurs in approximately the following way. ... Native deities are rebaptized with the names of Hindu gods and goddesses. ... Some Brahman is requested to provide and take charge of ritual concerns and thereby also to convince himself and provide testimony to the fact that they—the rulers of the tribe—were of ancient, only temporarily forgotten, knightly (Kshatriya) blood.
 * pp. 9-10

 * Legitimation by a recognized religion has always been decisive for an alliance between politically and socially dominant classes and the priesthood. Integration into the Hindu community provided such religious legitimation for the ruling stratum. It not only endowed the ruling stratum of the barbarians with recognized rank in the cultural world of Hinduism, but, through their transformation into castes, secured their superiority over the subject classes with an efficiency unsurpassed by any other religion.
 * p. 16

 * Persecutions of these heterodoxies ... do not account for the unusually quick victory of Hinduism. Favorable political circumstances contributed to the victory. Decisive, however, was the fact that Hinduism could provide an incomparable religious support for the legitimation interest of the ruling strata.
 * p. 18

 * What interests us here is the assimilative power of the Hindu life order due to its legitimation of social rank.
 * p. 20

"Science as a Vocation" (1917)

 * The fate of our times is characterized by rationalization and intellectualization and, above all, by the disenchantment of the world. Precisely the ultimate and most sublime values have retreated from public life either into the transcendental realm of mystic life or into the brotherliness of direct and personal human relations. It is not accidental that our greatest art is intimate and not monumental.

 * After Nietzsche’s devastating criticism of those “last men” who “invented happiness,” there is probably no need for me to remind you of the naïve optimism with which we once celebrated science, or the technology for the mastery of life based on it, as the path to happiness. Who believes this, apart from a few overgrown children occupying university chairs or editorial offices?

 * Academic life is a mad hazard. If the young scholar asks for my advice with regard to habilitation, the responsibility of encouraging him can hardly be borne. If he is a Jew, of course one says lasciate ogni speranza ("abandon all hope").

"Politics as a Vocation" (1919)

 * "Politics means a strong slow drilling of hard boards, with passion and judgment at the same time." ([|German]: "Die Politik bedeutet ein starkes langsames Bohren von harten Brettern mit Leidenschaft und Augenmaß zugleich.")

Prefatory Remarks to Collected Essays in the Sociology of Religion (1920)

 * This naive manner of conceptualizing capitalism by reference to a “pursuit of gain” must be relegated to the kindergarten of cultural history methodology and abandoned once and for all. A fully unconstrained compulsion to acquire goods cannot be understood as synonymous with capitalism, and even less as its “spirit.” On the contrary, capitalism can be identical with the taming of this irrational motivation, or at least with its rational tempering. Nonetheless, capitalism is distinguished by the striving for profit, indeed, profit is pursued in a rational, continuous manner in companies and firms, and then pursued again and again, as is profitability. There are no choices. If the entire economy is organized according to the rules of the open market, any company that fails to orient its activities toward the chance of attaining profit is condemned to bankruptcy. Let us begin by defining terms in a manner more precise than often occurs. For us, a "capitalist" economic act involves first of all an expectation of profit based on the utilization of opportunities for exchange; that is of (formally) peaceful opportunities for acquisition. Formal and actual acquisition through violence follows its own special laws and hence should best be placed, as much as one may recommend doing so, in a different category. Wherever capitalist acquisition is rationally pursued, action is oriented to calculation in terms of capital. What does this mean?

From Max Weber: Essays in Sociology (1946)

 * as translated and edited by Hans Heinrich Gerth, C. Wright Mills
 * ''Full text online

 * In a democracy the people choose a leader in whom they trust. Then the chosen leader says, 'Now shut up and obey me.' People and party are then no longer free to interfere in his business.
 * p. 42;

 * The problem — the experience of the irrationality of the world — has been the driving force of all religious evolution. The Indian doctrine of karma, Persian dualism, the doctrine of original sin, predestination and the deus absconditus, all these have grown out of this experience. Also the early Christians knew full well the world is governed by demons and that he who lets himself in for politics, that is, for power and force as means, contracts with diabolical powers and for his action it is not true that good can follow only from good and evil only from evil, but that often the opposite is true. Anyone who fails to see this is, indeed, a political infant.
 * p. 124; Essay "Politics as a vocation"

 * No sociologist, for instance, should think himself too good, even in his old age, to make tens of thousands of quite trivial computations in his head and perhaps for months at a time
 * p. 135 (in 2009 edition)

 * The ultimately possible attitudes toward life are irreconcilable, and hence their struggle can never be brought to a final conclusion.
 * p. 152 (in 2009 edition)

 * The capacity for the accomplishment of religious virtuosos — the “intellectual sacrifice”— is the decisive characteristic of the positively religious man. That this is so is shown by the fact that in spite of (or rather in consequence) of theology (which unveils it) the tension between the value-spheres of “science” and the sphere of “the holy” is unbridgeable.
 * p. 154; Essay: "The prestige and power of the “Great Powers."

Economy and Society (1922)

 * The ascetic, when he wishes to act within the world ... must become afflicted with a sort of happy closure of the mind regarding any question about the meaning of the world, for he must not worry about such questions. Hence, it is no accident that inner-worldly asceticism reached its most consistent development on the foundation of the Calvinist god's absolute inexplicability, utter remoteness from every human criterion, and unsearchableness as to his motives. Thus, the inner-worldly ascetic is the recognized "man of a vocation," who neither inquires about nor finds it necessary to inquire about the meaning of his actual practice of a vocation within the whole world, the total framework of which is not his responsibility but his god's.
 * pp. 547-548

Sociology of Religion (1922)

 * Sociology of Religion was published in 1922 as part of a posthumous collection of writings titled Economy and Society. The quotes below are from a translation by Ephraim Fischoff, published by Beacon Press in 1963.

 * It is above all the impersonal and economically rationalized (but for this very reason ethically irrational) character of purely commercial relationships that evokes the suspicion, never clearly expressed but all the more strongly felt, of ethical religions. For every purely personal relationship of man to man, of whatever sort and even including complete enslavement, may be subjected to ethical requirements and ethically regulated. This is true because the structures of these relationships depend upon the individual wills of the participants, leaving room in such relations for manifestations of the virtue of charity. But this is not the situation in the realm of economically rationalised relationships, where personal control is exercised in inverse ratio to the degree of rational differentiation of the economic structure.
 * pp. 216-217

 * The more a religion is aware of its opposition in principle to economic rationalization as such, the more apt are the religion’s virtuosi to reject the world, especially its economic activities.
 * p. 217

Quotes about Max Weber

 * In Weber, the gods that have risen from their graves in a disenchanted world are truly warring – there is no common standard of value, no conceivable truce, among them, any more than in the world of the great powers. The hope of a eudaimonist mediation between rival deities was the paltriest illusion of all...
 * Perry Anderson, A Zone of Engagement (1992), Ch. 11 : The Pluralism of Isaiah Berlin

 * In Weber’s historical analysis, Protestant Calvinists — who generally believe in the idea of “predestination,” or that God has chosen some people to be saved and others damned — felt the need to justify their own sense of themselves as the saved. They looked both for outward signs of God’s favor (i.e., through material success) and for ways to express inward virtue (i.e., through hard work). While the accuracy of Weber’s analysis is still debated by scholars, it nevertheless tells us a lot about cultural attitudes at the time Weber wrote it.
 * Tara Isabella Burton, “The prosperity gospel, explained: Why Joel Osteen believes that prayer can make you rich”, Vox, (Sep 1, 2017)

 * let’s not get all excited about Weber, because Weber was a racist, like he was such a racist, so yes, and no. What Weber actually teaches us, that old racist, is what the state does is it monopolizes the delegation of legitimate violence.
 * Ruth Wilson Gilmore, Interview with Truthout (2022)

 * Max Weber and Vladimir Lenin say, in almost identical words, that with regard to the use of force the state is always a dictatorship.
 * Michael Hardt and Antonio Negri, Multitude 2004

 * Weber's methodology was as ethical as it was epistemological
 * Sung Ho Kim, "Max Weber", The Stanford Encyclopedia of Philosophy (Fall 2012 Edition), Edward N. Zalta (ed.)

 * Weber's wide-ranging contributions gave critical impetus to the birth of new academic disciplines such as sociology and public administration as well as to the significant reorientation in law, economics, political science, and religious studies. His methodological writings were instrumental in establishing the self-identity of modern social science as a distinct field of inquiry; he is still claimed as the source of inspiration by empirical positivists and their hermeneutic detractors alike. More substantively, Weber's two most celebrated contributions were the “rationalization thesis,” a grand meta-historical analysis of the dominance of the west in modern times, and the “Protestant Ethic thesis,” a non-Marxist genealogy of modern capitalism. Together, these two theses helped launch his reputation as one of the founding theorists of modernity. In addition, his avid interest and participation in politics led to a unique strand of political realism comparable to that of Machiavelli and Hobbes. As such, Max Weber's influence was far-reaching across the vast array of disciplinary, methodological, ideological and philosophical reflections that are still our own and increasingly more so.
 * Sung Ho Kim, "Max Weber", The Stanford Encyclopedia of Philosophy (Fall 2012 Edition), Edward N. Zalta (ed.)

 * Broadly speaking, Weber's philosophical worldview, if not coherent philosophy, was informed by the deep crisis of the Enlightenment project in fin-de-siècle Europe, which was characterized by the intellectual revolt against positivist reason, a celebration of subjective will and intuition, and a neo-Romantic longing for spiritual wholesomeness [Hughes 1977]. In other words, Weber belonged to a generation of self-claimed epigones who had to struggle with the legacies of Darwin, Marx, and Nietzsche. As such, the philosophical backdrop to his thoughts will be outlined here along two axes: epistemology and ethics. [...] Weber's ethical sensibility is built on a firm rejection of a Nietzschean divination and Foucaultian resignation alike, both of which are radically at odds with a Kantian ethic of duty. In other words, Weber's ethical project can be described as a search for a non-arbitrary form of freedom (his Kantian side) in what he perceived as an increasingly post-metaphysical world (his Nietzschean side). According to Paul Honigsheim, his pupil and distant cousin, Weber's ethic is that of “tragedy” and “nevertheless.” [Honigsheim 2003, 113] This deep tension between the Kantian moral imperatives and a Nietzschean diagnosis of the modern cultural world is apparently what gives such a darkly tragic and agnostic shade to Weber's ethical worldview.
 * Sung Ho Kim, "Max Weber", The Stanford Encyclopedia of Philosophy (Fall 2012 Edition), Edward N. Zalta (ed.)

 * Then the works of Max Weber, first translated from the German in the 1940s — he wrote around 1910, incredibly — began to find their way into social science thought. At first, with his celebration of the efficiency of bureaucracy, he was received with only reluctant respect, and even with hostility. All writers were against bureaucracy. But it turned out, surprisingly, that managers were not. When asked, they acknowledged that they preferred clear lines of communication, clear specifications of authority and responsibility, and clear knowledge of whom they were responsible to. They were as wont to say "there ought to be a rule about this," as to say "there are too many rules around here," as wont to say "next week we've got to get organized," as to say "there is too much red tape." Gradually, studies began to show that bureaucratic organizations could change faster than non-bureaucratic ones, and that morale could be higher where there was clear evidence of bureaucracy.
 * Charles Perrow, "The short and glorious history of organizational theory." Organizational Dynamics 2.1 (1973): 3-15. p. 6

 * The rejection of concern for practical goals expressed in the German Society for Sociology's founding charter represented the culmination of a debate in the Social Policy Association, the so-called Werturteilsstreit, in which a group of young political economists, including, Werner Sombart, and Max Weber, attacked the older generation of political economists for mixing facts and values, science and politics.
 * Robert N. Proctor, Value-free science?: Purity and power in modern knowledge. Harvard University Press, 1991. p. 86

 * [Weber] formulated the idea of methodology to serve, not simply as a guide to investigation but as a moral practice and a mode of political action.
 * Sheldon Wolin, “Max Weber: Legitimation, Method, and the Politics of Theory,” Political Theory (1981)

title: Max Weber


text:
Edward Lewis Wallant

Edward Lewis Wallant (19 October 1926 – 5 December 1962) was an American writer.

Children at the Gate (1962)

 * You gotta take your skin off, you gotta love so much that you go insane.
 * Sammy.

 * And a blade twitched into his heart, beginning the slow, massive bleeding he would never be able to stop, no matter what else he might accomplish. He was surprised and puzzled as he walked with that mortal wound in him, for it occurred to him that, although the wound would be the death of him, it would be the life of him too.

 * I love you all, you hear? Nothing turns MY stomach.  I'll kiss your gallstones, your ulcers, your cancers, your bleeding piles - and they'll all disappear!  I'm the miracle man.
 * Sammy.

 * All my parents gave me was their fumbly hands: I got their hands inside me to this day.
 * Sammy.

 * And then she saw, and was instantly destroyed in a way that would insist upon her living.

The Tenants of Moonbloom (1962)

 * He had gone to several universities . . . and had found only curves and credits. He had become drunk on the idea of God and found only theology. He had risen several times on the subtle and powerful wings of lust, expectant of magnificence, achieving only discharge. A few times he had extended friendship with palpitating hope, only to find that no one quite knew what he had in mind. His solitude now was the result of his metabolism, that constant breathing in of joy and exhalation of sadness.

title: Edward Lewis Wallant


text:
Designing Women

 * Season 1 2 3 4 5 6 7 | Main

Designing Women (1986–1993) is an American sitcom, that aired on CBS, about four women who are associates at their design firm, Sugarbaker and Associates.

Seasons

 * Season 1
 * Season 2
 * Season 3
 * Season 4
 * Season 5
 * Season 6
 * Season 7

title: Designing Women


text:
User talk:66.177.138.113

Vandalism
http://en.wikiquote.org/w/index.php?title=Al_Sharpton&diff=106551&oldid=105069 Race Reality 20:34, 17 September 2005 (UTC)

title: User talk:66.177.138.113