Quotes, Excerpts, Anecdotes.

Warhammer 40,000 quotes:

The First Book of Indoctrinations wrote:

The weak will always be led by the strong. Where the strong see purpose and act, the weak follow; where the strong cry out against fate, the weak bow their heads and succumb. There are many who are weak; and many are their temptations. Despise the weak for they shall flock to the call of the Daemon and the Renegade. Pity them not and scorn their cries of innocence - it is better that one hundred innocently fall before the wrath of the Emperor than one kneels before the Daemon.

In regards to a planet which has fell to irreparable chaotic influence, the order to destroy it is given:

Exterminatus Extremis wrote:

Some may question your right to destroy ten billion people. Those who understand realise that you have no right to let them live!

Gabriel Angalos wrote:

Exterminatus:
It is human nature to seek culpability in a time of tragedy. It is a sign of strength, to cry out against one's fate, rather to bow one's head and, succumb. Inevitably, many shall fault the hands upon the sword which felled Typhon. ... But the inquisition merely performs the duty of its office. To further fear them is redundant, to hate them, heretical. Those more sensible will place reponsibility on those who forced the hands of the inquisiton. With some fortune, they may foster this hatred into purpose, and further rule their own fate by coming to the emperor's service.

Inquisitor Lord Fyodor Karamazov wrote:

There is no such thing as a plea of innocence in my court. A plea of innocence is guilty of wasting my time.

Free Northerner wrote:

Society’s moving the way it is not because anyone is willing it, but because society’s movement has taken on an inertia of its own, and continues moving along this inertial path whatever actual people may desire. It has almost become a will of its own, some have taken to calling it an egregore, but it’s not really mystical or mysterious. It moves because that’s the way it has moved, so people follow it along and continue to move it, so it moves.

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The Kingless, leaderless, collective super-organism succumbs to nature just as much as does any other organism. Without an active pursuit against entropy a human will rot and wither - so does a society which becomes comfortable and conservative in the status quo.

Tooth and nail, they will claw against anyone disturbing them more than the gradual and consistent winds which wear away at the bonds holding together the collective. As humans are not rocks, there is no smooth surface which develops from the gradual smoothing. Instead, humans are left out in the cold and on the periphery. Maybe within a Brave New World one could achieve this slow smoooothing.

The internet, with its unbiased and neutral approach, allowed inconvenient truths to intrude the propaganda triad of the newspaper, Hollywood and government. Then, the logical processing power of the 'computer nerds', the upper middle class and above, inhabited those grounds exclusively - relishing the free exchange and being given the space to do meticulous inquiry and logical calculations upon their (dis)agreements. The more intelligent of the population catalyzed a narrative that touched closer to truth or necessity than the one they would have gotten from other sources, including academia.

Now, the veterans of the 'internet culture' try to preserve that which made their perspective possible or give in to the seductive pull of nihilism. The same nihilism which fresh out-of-school kiddies are still infected with, who enter the online arena immediately seeking 'safe spaces' - effectively negating the old 'wild west' style of internet culture.
To the ones who experienced the 'freedom' it is a nihilism that attacks ruthlessly anything which provides a good challenge to it. But it also has no concept of fun or sport. For the 'free', it welcomes them with a sickening sweetness if they surrender, and cold 'ethics don't matter' response if they don't (denying the bait). The manifestation of the neuroticism of nihilism, swinging between 2 poles.

“But it is the same with man as with the tree. The more he seeks to rise into the height and light, the more vigorously do his roots struggle earthword, downword, into the dark, the deep - into evil.”
― Friedrich Nietzsche, Thus Spoke Zarathustra

Samuel Roth wrote:

JUDAS: What do you want with me?

I: I want you to order the pride to die out in your eyes. I want you to be ashamed and confess your guilt.

JUDAS: But I am guilty of nothing. So what is there to be ashamed of?

I: Perhaps you can explain what you happen to be doing here. Spying on me, aren't you? But what is spying to you that it should worry your conscience? And whom do you think you serve by imposing your unpleasant presence on me?

JUDAS: You yourself.

I: Perfect. It's what I expected you to say. It wouldn't properly be you if you didn't interpret your easy meanness as an act of unselfish philanthropy. That's the most damnable thing about you. You must lie and cheat because it's second nature with you. But you must always be doing it in the name of some worthy cause. You put your ill-smelling hands on a man, and proceed to carefully, painstakingly choke the life out of him. But that is not enough. Not for you. You must explain to the world that you are really doing a good thing, that you are choking the man out of sheer love of him.(37)

JUDAS: I do love you.

I: Of course. I do not doubt it. You love me, just as you love your mother, your wife, your sons or your daughters. For you are not content with being merely good: you are respectable, too. You have made of your house a very fortress of respectability. No one loves a mother more than you love a mother. No one adores a sister more tenderly than you adore a sister. But you have built a fence about your home and about those you fancy to love. You have drawn an ominous line under your life and under the lives of those related to you by the more obvious blood-ties. Do you remember what they taught you in school about a line? That it's really imaginary, that it has no existence in the physical world? Such a line you have drawn to separate yourself from the world you rob, choke and murder. You think it is the essence of virtue to feed your own mother and starve the mothers of others. You think it an irreproachable thing to build a tender shelter about your sister and expose the sisters of others to shame and hunger. Well, you have fooled yourself. There is no difference between your mother and other mothers, between your sister and other sisters, between your daughter and the daughters of the people you hold aloof from as strangers. And so, without knowing it, you have consigned your own precious mothers, sisters and daughters to your own loathsome brothels.

JUDAS: I cannot understand this passion of yours. I have done nothing wrong, nothing unlawful.

I: I do not accuse you of being unlawful, but of being inhuman. Why, pray tell me, do you praise only what you sell, and invariably scowl at what you buy? Is that not against all sense of decency and humanity? You purchase what seems fair in your eyes, and certainly it must be precious to the one who parts with it. Yet when you are making the fatal exchange-money for beauty-you have not a smile or a kind word for the man who is about to enrich you by yielding something of a reluctant order to your grasping faculties. Have you ever seen yourself when you offer something for sale? What you sell may have usefulness. If it ever had beauty the beauty died in it the moment you touched it. Yet as you offer your awful offal your face lights up with animation, your lips curve with joyous anticipation, and only words of praise tinkle from your tongue.

JUDAS: That's handel, business.

I: Maybe. Handel seems to justify you in almost every one of your monstrous acts. But if I were you I would try to change about a bit. I would be a little critical of what I sell, and a bit appreciative of what I buy. If only as a first exercise in elementary honesty. And I have another major recommendation to make. You have already got yourself into the habit of wearing glasses. Why not wear smoked glasses?

JUDAS: Why?

I: So that you will see less and find what you do see a little less desirable. Nothing in the world seems to me to be quite as extensive and as destructive as your vision. You seem to see everything. And whatever you see you want.

JUDAS: But my wants have never been immoderate.

I: You mean you never thought your wants were immoderate. How could you consider any want of yours immoderate when in your black heart you feel that as a son of that old thief Jacob you are the true owner of everything lovely and desirable on earth? Maybe if you will see less your heart will lust less and your arms and your hands will not always be reaching out for the property of others. If I were you I would lose no time finding densely smoked glasses to cover the eyes. Otherwise hands might be extended to pluck them out.

JUDAS: One or two eloquent gestures in that direction have already been made.

I: Yes, I know. And you are not frightened. Not because you are unafraid. Because you know that always, at the last moment, the world is softened by your pleas, and withholds its hands. You have learned thoroughly the trick of falling on your knees before it and imploring mercy in the names of all your sacred devils. So frequently have you given this performance that the world has almost come to regard those sacred devils as its own. The grand result may be that instead of the world plucking out your terrible eyes, it will be you who, with your filthy fingers, will nail out the eyes of the world. For you have succeeded in teaching the world mercy without ever seriously entertaining the idea yourself.

JUDAS: So you even fear for the world on account of me?

I: And with good reason. In the struggle for civilization the issue has always been between the world and you: the world striving upward, you pulling down, down. It will be a wonderful thing for the world when you are quite completely gone.

JUDAS: You hate me, don't you?

I: Yes, I hate, I loathe you.

JUDAS: I can't understand why?

I: I don't fully understand it myself. But I do know that I hate you. I particularly hate your face, face of a Judas, of a Satzkin. The revengeful heels left their tracks on that horrible face of yours. It is a, face which has absorbed an ocean of outraged spit, and it is drooping with a dark greenness out of the mean corners of your mouth.

JUDAS: And that you think is a good enough reason for your hatred?

I: Look at you., You have no bank, yet your are represented at all bank counsels. You have no army of your own, yet you dictate wars in which armies of the young of the world are destroyed. You have no honor, no decency, and yet you talk continually of your pride. You have no real possessions of your own, yet you are always prepared to advise other people how to divide what is their own. All the things in the world which are hateful are hateful in you. And the things which in the rest of the world are lovely and lovable in you are hateful and contemptible. If it is a beautiful thing in a brother to love a sister it is a mean thing when it is a Jewish brother loving a Jewish sister. If it is a beautiful thing for a man to stand up for his country, when it is a Jew who stands up for his country the act is corroded with hatefulness. I know that the whole arrangement of the universe, as I am living in it, is a sort of benevolent democracy in which the smaller as well as the more monstrous reptiles, the insects which attack one's blood from within and those planetary powers which shape us from without, each has a function, a usefulness, a justification. So have you, I suppose. But I abhor you even more than I abhor lice, spiders, diseased orifices of the body, roaches, the germs of syphilis and gonorrhea, and those rebellious little aristocrats who compose cancer. You seem to me to be some unhealable disease in the blood of the race. Without you, life for humanity might be as free, joyous, happy-go-lucky and adventurously fatal as it must be for the rest of animal creation, as it probably was for those lucky races who spermed into a world that had not yet fallen under the shadow of your dominion. I do not know when I hate you most: by day or by night, when you are victorious or when you have lost, old or young, stout or lean, drunk or sober, just or unjust, when you are most happy or when you are most miserable. I only know that I hate you with a hatred so steady and deadly that it consumes in me all sense of time and place. What can I do to you to prove to you how fearfully I detest you? Abuse you with speech as I am doing now? Futile gesture! About whom have nastier or more terrible things been said? Spit on you? The whole world has spit in your face and ground its heel into the spittle. I know. This solid drinking glass may well do something a whole world has failed to do. See me hold it up? In another moment it will go crashing through your horrible skull. ...

The mirror fell in a thousand shattered fragments at my feet.

==============================NOTES==============================

(37) "The difference," says Boris Abramovitch in Skolom Ash'es Three Cities, "between the Russians and the Jews consists rather in this: that the Russian loves to confess the evil that he does to his fellow-men, while the Jew prefers to confess only his good deeds. He conceals the evil within him, or forces himself to express it. The reason at the back of this is that the Russian likes to have something on his conscience; without a few pecks of sin, as it were, he doesn't like to show himself in the street, and if he shouldn't happen to have committed any he thinks up a few sins simply that he may be able to promenade with the mark of Cain on his brow. The Jew, on the other hand, likes always to have a clean conscience so as to be on the sure side. The slyness for which Jews are so famed consists in keeping their 'account' in the spiritual ledger perpetually balanced, as if an inspector might come along at any minute. A few may commit the meanest offenses, but he will always find some way of putting them in such a pure light in his own mind that they are changed into little virtues. If nothing else will serve, then he will make the good Lord his accomplice, as Jacob did. If a Christian had tricked Laban like Jacob – even if only in a small fraud like the peeled wands – he certainly would have felt guilty; but Jacob actually made a good deed out of it, on the excuse that it was necessary for his wife and children. The Jew is always prepared to transform his dirty, brutally egotistic interests into holy virtues. That's the kernel, if you'll excuse my saying so, of Jewish cunning."

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A passage I frequently revisit. The conflict of a Jew who realizes it has only been other Jews that have hurt him in business, attempting to reconcile his self-perception as masculine with his fear. The inability to manage fear comes with what appears to be an inability to sacrifice ones own life for a greater good - no respect. The Jew is full of hot air when it talks of pride, but in a world of superficiality and Hollywood, that is all one needs to fool the bovines of modernity. The "anti-semite" accusation is a way to paralyze the rational suspicion one would have that another is performing a ruse. In order to accomplish this continued ruse, the they will go so far as to say the other's natural and moderate anxiety is "paranoia". The acceptance of this behavior then becomes fundamentally no different from a person acquiring AIDS in the social, political and business world.

What was an adaptation for business and social success also mutated the approach to cultural and sexual relationships. One that demands humiliation of the other or of oneself for satisfaction, because in all exchanges they wish to come out unscathed.

This explains, earlier in the book, his inability to appreciate the subordinate behavior of the young bride-to-be who fawned over him. She could kneel at his feet and he felt nothing. It is expected, for him, to come out ontop in every interaction. it is only when he grounds himself for a moment, under threat of attack by the groom-to-be, that he encounters his nature.

Charles Chapel wrote:

Argument: I know plenty of (Blacks/Arabs/Jews/etc) who are (smart/honest/nice people/etc), you can't generalize.
Rebuttal: You get better results by making decisions based on the general rule, not the exceptions. If you build a house, in a flood zone, it won't help you that the site isn't ALWAYS flooded. I'm concerned with results, not people's feelings.

Charles uses a distinction of time with the flood zone example where the racial pattern is one of space (already existing, time irrelevant).

This argument would be effective, if the Western mind did not separate both time and space - the practical logic would appear clearly. However, because time and space is generally separated by Westerm intelligentsia, this argumentation would not be very effective.

That's a nice quote.

Reminds me of this

The newcomer

needs fire

his knees are numb.

a man who has made

his way over mountains

needs food and fresh linen.

Russell wrote:

When people ask "What do you mean by good?" the answer must consist, not in a verbal definition such as could be given if one were asked "What do you mean by pentagon?" but in such a characterization as shall call up the appropriate idea to the mind of the questioner. This characterization may, and probably will, itself contain the idea of good, which would be a fault in a definition, but is harmless when our purpose is merely to stimulate the imagination to the production of the idea which is intended. It is in this way that children are taught the names of colours; they are shown (say) a red book, and told that that is red;  ...

If the good, what is noble, could be reduced to word and spoken - we'd have no further need to act. Being that the good functions as a guidance for behavior, this makes the attempt to turn it definitive (such as objective/universal/absolute) a work of futility.*

One can only allude with metaphor towards it, like one does toward any property or object when they speak of it. Speaking of a lake does not make it so. A unicorn has, as a manifestation in the world, a horse - with a property of 'horn' which also has a manifestation. The combination of two phenomenal entities.

One can only allude to the overcoming of nature and never speak it such that it comes into being - to the dismay of many zombies which may blindly chant as if speaking something makes it so.

*The alternative is not only a (nihilistic) cognitive relativism - it is better described as a non-cognitive subjectivism. In a more visceral and cognitive manner, it is a perspectivism.

Ken Wheeler wrote:

The absolute[, what it is,] cannot be separated from what it does.

And therein lies the problem with one who equates behavior with what something is: one cannot do so at the same time and also believe there is an absolute, which would do nothing and therefor be nothing - or everything and be everything.

Samuel Roth wrote:

Well, you have fooled yourself. There is no difference between your mother and other mothers, between your sister and other sisters, between your daughter and the daughters of the people you hold aloof from as strangers. And so, without knowing it, you have consigned your own precious mothers, sisters and daughters to your own loathsome brothels.

Here is where the Schizophrenia, the black/white thinking of the ghetto merchant, comes to fruition. They cannot fathom honor as honesty with an enemy. They do not recognize degrees of human between reproduction and family/individual. Here, Roth cannot escape flipping to the extreme humanism as a negation of his own radical self-interested disposition. This is why 'race' is such a taboo - the extremist and radical does not understand this territory. It is somewhere between radical humanism and radical self-interest. Only these two extremes are inclusive of them.

A description of the difference between Pagan Hellenism and Abrahamic Nihilism.

Symbol/Word is the memetic virus' essence, and the only way it can spread, and exude its power by manipulating, to act, its zombie actors who follow its words.
Without the word, the symbol, and brains trained to understand them, Nihilism disappears.

James Hinton wrote:

Christ was the saviour of Men but I am the saviour of Women and I don't envy him a bit.

Advocate of polygamy. Father of person who 'discovered' the fourth dimension concept.
---
I'm currently looking for Jewish or other non-Europeans thinkers who have broke ground in fourth dimensional thought. My theory is that Semitic people can only think in 3 dimensions but can tell by sheer indifference of someone who thinks in 4 dimensions that they're in a position of weakness, and freak out.