Quotes about Evil

page 27

Speech in parliament (19 October 1675) http://www.british-history.ac.uk/report.asp?compid=40374.
Context: The King governs by Law. Let us look back to the evils we had, in order to prevent more. There was loan, and ship-money, and extremes begat extremes. The House would then give no money. Let the King rely upon the Parliament; we have settled the Crown and the Government. 'Tis strange that we have sat so many years, and given so much money, and are still called upon for Supply. The Lords may give Supply with their own money, but we give the peoples; we are their proxies. The King takes his measures by the Parliament, and he doubts not but that all the Commons will supply for the Government; but giving at this rate that we have done, we shall be "a branch of the revenue." They will "anticipate" us too. But, let the officers say what they will, we will not make these mismanagements the King's error. 'Tis better it should fall upon us than the King. We give public money, and must see that it goes to public use. Tell your money, fix it to public ends, and take order against occasions of this nature for the future. We cannot live at the expence of Spain, that has the Indies; or France, who has so many millions of revenue. Let us look to our Government, Fleet, and Trade. 'Tis the advice that the oldest Parliament-man among you can give you; and so, God bless you!

Part Troll (2004)

1820s, Letter to F. Corbin (1820)
Context: I do not mean to discuss the question how far slavery and farming are incompatible. Our opinions agree as to the evil, moral, political, and economical, of the former.

250 U.S. at 628.
1910s, Abrams v. United States, 250 U.S. 616 (1919)

Academy of Achievement interview (1991)
Context: I judge things from an evolutionary perspective — "How does this serve and contribute to the process of our own evolution?" — rather than think of good and evil in moral terms. I see the triumph of good over evil as a manifestation of the error-correcting process of evolution.

Letter written as Secretary of State under President James Monroe (1819), as quoted in "What John Quincy Adams Said About Immigration Will Blow Your Mind" by D.C. McAllister, in The Federalist (18 August 2014) http://thefederalist.com/2014/08/18/what-john-quincy-adams-said-about-immigration-will-blow-your-mind
Context: There is one principle which pervades all the institutions of this country, and which must always operate as an obstacle to the granting of favors to new comers. This is a land, not of privileges, but of equal rights. Privileges are granted by European sovereigns to particular classes of individuals, for purposes of general policy; but the general impression here is that privileges granted to one denomination of people, can very seldom be discriminated from erosions of the rights of others. [Immigrants], coming here, are not to expect favors from the governments. They are to expect, if they choose to become citizens, equal rights with those of the natives of the country. They are to expect, if affluent, to possess the means of making their property productive, with moderation, and with safety;—if indigent, but industrious, honest and frugal, the means of obtaining easy and comfortable subsistence for themselves and their families. They come to a life of independence, but to a life of labor—and, if they cannot accommodate themselves to the character, moral, political, and physical, of this country, with all its compensating balances of good and evil, the Atlantic is always open to them, to return to the land of their nativity and their fathers.

Non-Violent Resistance - Often misquoted as "You assist an evil system most effectively by obeying its orders and decrees. An evil system never deserves such allegiance."
Posthumous publications (1950s and later)
Context: You assist an unjust administration most effectively by obeying its orders and decrees. An evil administration never deserves such allegiance. Allegiance to it means partaking of the evil.
A good person will resist an evil system with his whole soul. Disobedience of the laws of an evil state is therefore a duty.

My Reviewers Reviewed (lecture from June 27, 1877, San Francisco, CA)
Context: It was said by Sir Thomas More that to give up witchcraft was to give up the Bible itself. This idea was entertained by nearly all the eminent theologians of a hundred years ago. In my judgment, they were right. To give up witchcraft is to give up, in a great degree at least, the supernatural. To throw away the little ghosts simply prepares the mind of man to give up the great ones. The founders of nearly all creeds, and of all religions properly so called, have taught the existence of good and evil spirits. They have peopled the dark with devils and the light with angels. They have crowded hell with demons and heaven with seraphs. The moment these good and evil spirits, these angels and fiends, disappear from the imaginations of men, and phenomena are accounted for by natural rather than by supernatural means, a great step has been taken in the direction of what is now known as materialism. While the church believes in witchcraft, it is in a greatly modified form. The evil spirits are not as plenty as in former times, and more phenomena are accounted for by natural means. Just to the extent that belief has been lost in spirits, just to that extent the church has lost its power and authority. When men ceased to account for the happening of any event by ascribing it to the direct action of good or evil spirits, and began to reason from known premises, the chains of superstition began to grow weak.

"The Abolition of Torture" http://www.tnr.com/doc.mhtml?pt=dcGGvZpeEnhgPCp2PwTGAy%3D%3D, The New Republic (19 December 2005)
Context: Monsters remain human beings. In fact, to reduce them to a subhuman level is to exonerate them of their acts of terrorism and mass murder — just as animals are not deemed morally responsible for killing. Insisting on the humanity of terrorists is, in fact, critical to maintaining their profound responsibility for the evil they commit.
And, if they are human, then they must necessarily not be treated in an inhuman fashion. You cannot lower the moral baseline of a terrorist to the subhuman without betraying a fundamental value. That is why the Geneva Conventions have a very basic ban on "cruel treatment and torture," and "outrages upon personal dignity, in particular humiliating and degrading treatment" — even when dealing with illegal combatants like terrorists. That is why the Declaration of Independence did not restrict its endorsement of freedom merely to those lucky enough to find themselves on U. S. soil — but extended it to all human beings, wherever they are in the world, simply because they are human.

250 U.S. at 630-31.
1910s, Abrams v. United States, 250 U.S. 616 (1919)

Source: The Life of St. Teresa of Jesus (c.1565), Ch. XXV. "Divine Locutions. Discussions on That Subject" ¶ 26 & 27
Variant translation: I do not fear Satan half so much as I fear those who fear him.
Context: May it please His Majesty that we fear Him whom we ought to fear, and understand that one venial sin can do us more harm than all hell together; for that is the truth. The evil spirits keep us in terror, because we expose ourselves to the assaults of terror by our attachments to honours, possessions, and pleasures. For then the evil spirits, uniting themselves with us, — we become our own enemies when we love and seek what we ought to hate, — do us great harm. We ourselves put weapons into their hands, that they may assail us; those very weapons with which we should defend ourselves. It is a great pity. But if, for the love of God, we hated all this, and embraced the cross, and set about His service in earnest, Satan would fly away before such realities, as from the plague. He is the friend of lies, and a lie himself. He will have nothing to do with those who walk in the truth. When he sees the understanding of any one obscured, he simply helps to pluck out his eyes; if he sees any one already blind, seeking peace in vanities, — for all the things of this world are so utterly vanity, that they seem to be but the playthings of a child, — he sees at once that such a one is a child; he treats him as a child, and ventures to wrestle with him — not once, but often.
May it please our Lord that I be not one of these; and may His Majesty give me grace to take that for peace which is really peace, that for honour which is really honour, and that for delight which is really a delight. Let me never mistake one thing for another — and then I snap my fingers at all the devils, for they shall be afraid of me. I do not understand those terrors which make us cry out, Satan, Satan! when we may say, God, God! and make Satan tremble. Do we not know that he cannot stir without the permission of God? What does it mean? I am really much more afraid of those people who have so great a fear of the devil, than I am of the devil himself. Satan can do me no harm whatever, but they can trouble me very much, particularly if they be confessors. I have spent some years of such great anxiety, that even now I am amazed that I was able to bear it. Blessed be our Lord, who has so effectually helped me!

Anarchism: Its Philosophy and Ideal (1896)
Context: The masses have never believed in sophisms taught by economists, uttered more to confirm exploiters in their rights than to convert exploited! Peasants and workers, crushed by misery and finding no support in the well-to-do classes, have let things go, save from time to time when they have affirmed their rights by insurrection. And if workers ever thought that the day would come when personal appropriation of capital would profit all by turning it into a stock of wealth to be shared by all, this illusion is vanishing like so many others. The worker perceives that he has been disinherited, and that disinherited he will remain, unless he has recourse to strikes or revolts to tear from his masters the smallest part of riches built up by his own efforts; that is to say, in order to get that little, he already must impose on himself the pangs of hunger and face imprisonment, if not exposure to Imperial, Royal, or Republican fusillades.
But a greater evil of the present system becomes more and more marked; namely, that in a system based on private appropriation, all that is necessary to life and to production — land, housing, food and tools — having once passed into the hands of a few, the production of necessities that would give well-being to all is continually hampered. The worker feels vaguely that our present technical power could give abundance to all, but he also perceives how the capitalistic system and the State hinder the conquest of this well-being in every way.
Far from producing more than is needed to assure material riches, we do not produce enough.

"Lot's Wife"
Poems New and Collected (1998), A Large Number (1976)
Context: I felt age within me. Distance.
The futility of wandering. Torpor.
I looked back setting my bundle down.
I looked back not knowing where to set my foot.
Serpents appeared on my path,
spiders, field mice, baby vultures.
They were neither good nor evil now — every living thing
was simply creeping or hopping along in the mass panic.

"On the Harmony of Theory and Practice in Mechanics" (Jan. 3, 1856)
Context: The evil influence of the supposed inconsistency of theory and practice upon speculative science, although much less conspicuous than it was in the ancient and middle ages, is still occasionally to be traced. This it is which opposes the mutual communication of ideas between men of science and men of practice, and which leads scientific men sometimes to employ, on problems that can only be regarded as ingenious mathematical exercises, much time and mental exertion that would be better bestowed on questions having some connection with the arts, and sometimes to state the results of really important investigations on practical subjects in a form too abstruse for ordinary use; so that the benefit which might be derived from their application is for years lost to the public; and valuable practical principles which might have been anticipated by reasoning, are left to be discovered by slow and costly experience.<!--pp. 175

Ardath in The Creature from Beyond Infinity (1940)
Short fiction
Context: We are all part of some cosmic pattern, and this pattern works toward good and not evil. It builds and does not destroy. So I shall go on in my search for a race where I can find kinship and happiness.

Source: Discipleship (1937), Revenge, p. 141.
Context: The right way to requite evil, according to Jesus, is not to resist it. This saying of Christ removes the Church from the sphere of politics and law. The Church is not to be a national community like the old Israel, but a community of believers without political or national ties. The old Israel had been both — the chosen people of God and a national community, and it was therefore his will that they should meet force with force. But with the Church it is different: it has abandoned political and national status, and therefore it must patiently endure aggression. Otherwise evil will be heaped upon evil. Only thus can fellowship be established and maintained.
At this point it becomes evident that when a Christian meets with injustice, he no longer clings to his rights and defends them at all costs. He is absolutely free from possessions and bound to Christ alone. Again, his witness to this exclusive adherence to Jesus creates the only workable basis for fellowship, and leaves the aggressor for him to deal with.
The only way to overcome evil is to let it run itself to a stand-still because it does not find the resistance it is looking for. Resistance merely creates further evil and adds fuel to the flames. But when evil meets no opposition and encounters no obstacle but only patient endurance, its sting is drawn, and at last it meets an opponent which is more than its match. Of course this can only happen when the last ounce of resistance is abandoned, and the renunciation of revenge is complete. Then evil cannot find its mark, it can breed no further evil, and is left barren.

Rome, or Reason? A Reply to Cardinal Manning. Part I. The North American Review (1888)
Context: Among the “some two hundred and fifty-eight” Vicars of Christ there were probably some good men. This would have happened even if the intention had been to get all bad men, for the reason that man reaches perfection neither in good nor in evil; but if they were selected by Christ himself, if they were selected by a church with a divine origin and under divine guidance, then there is no way to account for the selection of a bad one. If one hypocrite was duly elected pope—one murderer, one strangler, one starver—this demonstrates that all the popes were selected by men, and by men only, and that the claim of divine guidance is born of zeal and uttered without knowledge.

Exsurge Domine (1520)
Context: Give heed to the cause of the holy Roman Church, mother of all churches and teacher of the faith, whom you by the order of God, have consecrated by your blood. Against the Roman Church, you warned, lying teachers are rising, introducing ruinous sects, and drawing upon themselves speedy doom. Their tongues are fire, a restless evil, full of deadly poison. They have bitter zeal, contention in their hearts, and boast and lie against the truth.

A comedic musical tribute to Doctor Who made in November 2010 https://www.youtube.com/watch?v=M9P4SxtphJ4, which was not aired for legal reasons, but "leaked" to the internet, and finally aired with legal clearance on Late Late Show (6 January 2011) http://geeksofdoom.com/2011/01/07/craig-fergusons-doctor-who-musical-finally-airs/The ·  Transcript of lyrics (with some minor errors), online at Forbes (1 December 2010) http://www.forbes.com/sites/davidewalt/2010/12/01/craig-fergusons-doctor-who-song/
The Late Late Show with Craig Ferguson (2005–2014)
Context: In 1963 the BBC premiered a show about an alien
Who traveled through space and time to combat the powers of evil. … 
The show has been running in Britain almost fifty years,
with many different actors in the role of The Doctor. …
One thing is consistent though and this is why the show is so beloved by geeks and nerds —
It's all about the triumph of intellect and romance over brute force and cynicism!
Intellect and romance over brute force and cynicism!
And if there is any hope for any of us in this giant explosion in which we inhabit then surely that’s it:
Intellect and romance triumph over brute force and cynicism! <!-- Right Doctor?

Quotes, NYU Speech (2004)
Context: There is good and evil in every person. And what makes the United States special in the history of nations is our commitment to the rule of law and our carefully constructed system of checks and balances. Our natural distrust of concentrated power and our devotion to openness and democracy are what have led us as a people to consistently choose good over evil in our collective aspirations more than the people of any other nation.

Source: Locksley Hall Sixty Years After (1886), Line 197

Literary and Historical Miscellanies (1855), The Necessity, the Reality, and the Promise of the Progress of the Human Race (1854)
Context: No science has been reached, no thought generated, no truth discovered, which has not from all time existed potentially in every human mind. The belief in the progress of the race does not, therefore, spring from the supposed possibility of his acquiring new faculties, or coming into the possession of a new nature.
Still less does truth vary. They speak falsely who say that truth is the daughter of time; it is the child of eternity, and as old as the Divine mind. The perception of it takes place in the order of time; truth itself knows nothing of the succession of ages. Neither does morality need to perfect itself; it is what it always has been, and always will be. Its distinctions are older than the sea or the dry land, than the earth or the sun. The relation of good to evil is from the beginning, and is unalterable.

Source: Oresteia (458 BC), The Libation Bearers, lines 600–601 (tr. Anna Swanwick)

Source: River out of Eden (1995), pp. 131–132
Context: The total amount of suffering per year in the natural world is beyond all decent contemplation. During the minute it takes me to compose this sentence, thousands of animals are being eaten alive; others are running for their lives, whimpering with fear; others are being slowly devoured from within by rasping parasites; thousands of all kinds are dying of starvation, thirst and disease. [... ] In a universe of blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won't find any rhyme or reason in it, nor any justice. The universe we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil and no good, nothing but blind, pitiless indifference. DNA neither knows nor cares. DNA just is. And we dance to its music.

"Evil Is Alive And Well"
Seeing Things (2008)
Context: When midnight's done, and the day won't start,
And all I ever gave you was a broken heart,
It's hard to admit but it's easy to tell
That evil is alive and well.

1950s, Loving Your Enemies (Christmas 1957)
Context: Another reason why we must love our enemies is that hate scars the soul and distorts the personality. Mindful that hate is an evil and dangerous force, we too often think of what it does to the person hated. This is understandable, for hate bring irreparable damage to its victims. We have seen its ugly consequences in the ignominious deaths brought to six million Jews by a hate-obsessed madman named Hitler, in the unspeakable violence inflicted upon Negroes by blood-thirsty mobs, in the dark horrors of war, and in the terrible indignities and injustices perpetrated against millions of God's children by unconscionable oppressors.
But there is another side which we must never overlook. Hate is just as injurious to the person who hates. Like an unchecked cancer, hate corrodes the personality and eats away its vital unity. Hate destroys a man's sense of values and his objectivity. It causes him to describe the beautiful as ugly and the ugly as beautiful, and to confuse the true with the false and the false with the true.

Section 9
Letter to a Priest (1951)
Context: Besides, it is written that the tree shall be known by its fruits. The Church has borne too many evil fruits for there not to have been some mistake at the beginning. Europe has been spiritually uprooted, cut off from that antiquity in which all the elements of our civilization have their origin; and she has gone about uprooting the other continents from the sixteenth century onwards. Missionary zeal has not Christianized Africa, Asia and Oceania, but has brought these territories under the cold, cruel and destructive domination of the white race, which has trodden down everything. It would be strange, indeed, that the word of Christ should have produced such results if it had been properly understood.

Source: In the Garden of Iden (1997), Chapter 5 (p. 45)
Context: No nation, creed, or race was any better or worse than another; all were flawed, all were equally doomed to suffering, mostly because they couldn’t see that they were all alike. Mortals might have been contemptible, true, but not evil entirely. They did enjoy killing one another and frequently came up with ingenious excuses for doing so on a large scale—religions, economic theories, ethnic pride—but we couldn’t condemn them for it, as it was in their moral natures and they were too stupid to know any better.

First Ennead, Book VIII, as translated by Thomas Taylor, The Eleusinian and Bacchic Mysteries: A Dissertation (1891) pp. 38-39.
The First Ennead (c. 250)

The Never-Ending Wrong (1977)
Context: In 1935 in Paris, living in that thin upper surface of comfort and joy and freedom in a limited way, I met this most touching and interesting person, Emma Goldman, sitting at a table reserved for her at the Select, where she could receive her friends and carry on her conversations and sociabilities over an occasional refreshing drink. She was half blind (although she was only sixty-six years old), wore heavy spectacles, a shawl, and carpet slippers. She lived in her past and her devotions, which seemed to her glorious and unarguably right in every purpose. She accepted the failure of that great dream as a matter of course. She finally came to admit sadly that the human race in its weakness demanded government and all government was evil because human nature was basically weak and weakness is evil. She was a wise, sweet old thing, grandmotherly, or like a great-aunt. I said to her, "It's a pity you had to spend your whole life in such unhappiness when you could have had such a nice life in a good government, with a home and children."
She turned on me and said severely: "What have I just said? There is no such thing as a good government. There never was. There can't be."
I closed my eyes and watched Nietzsche's skull nodding.

What I Saw in America (1922)
Context: The truth is that prohibitions might have done far less harm as prohibitions, if a vague association had not arisen, on some dark day of human unreason, between prohibition and progress. And it was the progress that did the harm, not the prohibition. Men can enjoy life under considerable limitations, if they can be sure of their limited enjoyments; but under Progressive Puritanism we can never be sure of anything. The curse of it is not limitation; it is unlimited limitation. The evil is not in the restriction; but in the fact that nothing can ever restrict the restriction. The prohibitions are bound to progress point by point; more and more human rights and pleasures must of necessity be taken away; for it is of the nature of this futurism that the latest fad is the faith of the future, and the most fantastic fad inevitably makes the pace. Thus the worst thing in the seventeenth-century aberration was not so much Puritanism as sectarianism. It searched for truth not by synthesis but by subdivision. It not only broke religion into small pieces, but it was bound to choose the smallest piece.

"Fads and Public Opinion"

Is this reality or just a bad dream? https://www.youtube.com/watch?v=zdXh6ASMfpc (19 May 2009)
2000s, 2006-2009
Context: The title to my special order tonight is 'Current Conditions or Just a Bad Dream'.
Could it all be a bad dream or a nightmare? Is it my imagination or have we lost our minds? It's surreal, it's just not believable. A grand absurdity, a great deception, a delusion of momentous proportions based on preposterous notions and on ideas whose time should never have come. Simplicity, grossly distorted and complicated. Insanity, passed off as logic. Grandiose schemes built on falsehoods with the morality of Ponzi and Madoff. Evil described as virtue. Ignorance pawned off as wisdom. Destruction and impoverishment in the name of humanitarianism. Violence, the tool of change. Preventive wars used as a road to peace. Tolerance delivered by government guns. Reactionary views in the guise of progress. An empire replacing the republic. Slavery sold as liberty. Excellence and virtue traded for mediocrity. Socialism to save capitalism. A government out of control, unrestrained by the constitution, the rule of law or morality. Bickering over petty politics as we descend into chaos. The philosophy that destroys us is not even defined.
We have broken from reality a psychotic nation. Ignorance with a pretense of knowledge replacing wisdom. Money does not grow on trees, nor does prosperity come from a government printing press or escalating deficits. We are now in the midst of unlimited spending of the people's money. Exorbitant taxation, deficits of trillions of dollars spent on a failed welfare-warfare system. An epidemic of cronyism. Unlimited supplies of paper money equated with wealth. A central bank that deliberately destroys the value of the currency in secrecy, without restraint, without nary a whimper, yet cheered on by the pseudo-capitalists of Wall Street, the military-industrial complex, and Detroit.
We police our world empire with troops on 700 bases and in 130 countries around the world. A dangerous war now spreads throughout the Middle East and Central Asia. Thousands of innocent people being killed as we become known as the torturers of the 21st century. We assume that by keeping the already known torture pictures from the public's eye, we will be remembered only as a generous and good people. If our enemies want to attack us only because we are free and rich, proof of torture would be irrelevant. The sad part of all this is that we have forgotten what made America great, good and prosperous. We need to quickly refresh our memories and once again reinvigorate our love, understanding, and confidence in liberty. The status quo cannot be maintained considering the current conditions. Violence and lost liberty will result without some revolutionary thinking. We must escape from the madness of crowds now gathering.
The good news is that reversal is achievable through peaceful and intellectual means, and fortunately the number of those who care are growing exponentially. Of course it could all be a bad dream, a nightmare, and that I'm seriously mistaken, overreacting, and that my worries are unfounded. I hope so. But just in case, we ought to prepare ourselves for revolutionary changes in the not-too-distant future.
I yield back the balance of my time.

Source: Where There's a Will: Thoughts on the Good Life (2003), Ch. 15 : Interesting Times
Context: Of the old, violent anarchist groups it was said that they always contained one pathological killer, one selfless idealist and one police spy. It was difficult, at first glance, to tell which was which, but the idealist was always the most dangerous. A "war against terrorism" is an impracticable conception if it means fighting terrorism with terrorism. The feelings on both sides are not that they are taking part in some evil and criminal act but risking their lives heroically for what they consider to be a just cause. You could understandably reduce terrorism by improving security and increasing the number of police spies, but it can only finally be reduced by removing the number of just causes. ANC terrorism was pointless after the end of apartheid. Terrorism in Israel will stop only when a just solution has been agreed to and the occupied territories handed back. Terrorism has existed in Ireland since Elizabeth I sent the Earl of Essex out in an unsatisfactory attempt to quell the rebels. However, since former terrorists have become government ministers in Northern Ireland, some progress has been made and sometimes the signs are hopeful.

Letter http://founders.archives.gov/documents/Adams/99-02-02-7261 to William Tudor, Jr., 20 November 1819. Partially quoted in Founding Brothers : The Revolutionary Generation (2000) by Joseph J. Ellis, p. 240
1810s
Context: I Shall not pause to consider whether my Opinion will be popular or unpopular with the Slave Holders, or Slave Traders, in the Northern the Middle, the Southern, or the Western, States—I respect all those who are necessarily subjected to this Evil.—But Negro Slavery is an evil of Colossal Magnitude. … I am therefore utterly averse to the admission of Slavery into the Missouri Territory, and heartily wish that every Constitutional measure may be adopted for the preservation of it.

The Influence of Literature upon Society (De la littérature considérée dans ses rapports avec les istitutions sociales, 1800) , Pt. 2, ch. 4
Context: The evil arising from mental improvement can be corrected only by a still further progress in that very improvement. Either morality is a fable, or the more enlightened we are, the more attached to it we become.

Matterhorn: A Novel of the Vietnam War, Ch. 19 (2010).
Context: He thought of the jungle, already regrowing around him to cover the scars they had created. He thought of the tiger, killing to eat. Was that evil? And ants? They killed. No, the jungle wasn't evil. It was indifferent. So, too, was the world. Evil, then, must be the negation of something man had added to the world. Ultimately, it was caring about something that made the world liable to evil. Caring. And then the caring gets torn asunder. Everybody dies, but not everybody cares.It occurred to Mellas that he could create the possibility of good or evil through caring. He could nullify the indifferent world. But in so doing he opened himself up to the pain of watching it get blown away. His killing that day would not have been evil if the dead soldiers hadn't been loved by mothers, sisters, friends, wives. Mellas understood that in destroying the fabric that linked those people, he had participated in evil, but this evil had hurt him as well. He also understood that his participation in evil, was a result of being human. Being human was the best he could do. Without man there would be no evil. But there was also no good, nothing moral built over the world of fact. Humans were responsible for it all. He laughed at the cosmic joke, but he felt heartsick.

Anarchism: Its Philosophy and Ideal (1896)
Context: Not only has a coercive system contributed and powerfully aided to create all the present economical, political and social evils, but it has given proof of its absolute impotence to raise the moral level of societies; it has not been even able to maintain it at the level it had already reached. If a benevolent fairy could only reveal to our eyes all the crimes that are committed every day, every minute, in a civilized society under cover of the unknown, or the protection of law itself, — society would shudder at that terrible state of affairs.

Note of release of Flash Authoring Files for the feature-length animated film Sita Sings the Blues at " Sita Sings the Blues Files", archive.org, (2008) https://archive.org/details/Sita_Sings_the_Blues_Files<!-- 9 July 2016 -->
Context: Yes, I know bad bad people can also use the. fla files for dastardly deeds (the dreaded hypothetical “Nazi Porn Version” that always comes up at Q&A’s). Bad bad people can use our shared Language and Technology for evil too, but I’m not going to constipate culture out of fear of imaginary worst-case scenarios. I’m confident much more good will come from this than bad, and that’s motivation enough for me. It’s Free Culture, baby. If programmers can tinker with the Free Software’s source code, artists can tinker with Sita Sings the Blues‘ source files.

2000s, 2002, State of the Union address (January 2002)
Context: During these last few months, I've been humbled and privileged to see the true character of this country in a time of testing. Our enemies believed America was weak and materialistic, that we would splinter in fear and selfishness. They were as wrong as they are evil.

The Paris Review interview (1994)
Context: When I see bad-looking bikers with black leather studs on their wrists hanging out at the Oregon Country Fair, I take it as a sign of health. No, I don’t want them hanging around, but trying to eliminate them all, arrest them all, legislate against them all — that’s evil. I have asked feminists, If you could, would you eliminate all male chauvinist pigs? If you could come up with some kind of spray to spray in the air and do away with them, would you? Would you do away with all scorpions and rattlesnakes, mosquitoes? Mosquitoes are part of the ecosystem. So are male chauvinist pigs. You’ve got to fight them, but you don’t try to exterminate them. A purifying group or system that would eliminate them all — that would be an evil force. Anytime you have a force that comes along and says, We will eradicate these people, you have evil. Looking back in history, what has seemed the worst turns out not to be the worst.

Source: Locksley Hall Sixty Years After (1886), Line 198

(12 August 2005)
Unfit for Mass Consumption (blog entries), 2005
Context: Sometimes, I think that the most alien thing to mankind is mankind itself. The real aliens live next door or across the border or somewhere overseas. Each man and woman defines the world about them, creating a set of those things which they consider "normal" and "good" and "evil" and "sympathetic" and "likable," and these are damned indomitable walls. They are high and thick, and it is the task of the writer to penetrate or scale them. To break in. To shatter preconceptions. To force people to rethink cherished opinions and prejudices.

Full Employment in a Free Society (1944) Pt. 7

The Search For Common Ground : An Inquiry Into The Basis Of Man's Experience Of Community (1971), p. 6
Context: In the conflicts between man and man, between group and group, between nation and nation, the loneliness of the seeker for community is sometimes unendurable. The radical tension between good and evil, as man sees it and feels it, does not have the last word about the meaning of life and the nature of existence. There is a spirit in man and in the world working always against the thing that destroys and lays waste. Always he must know that the contradictions of life are not final or ultimate; he must distinguish between failure and a many-sided awareness so that he will not mistake conformity for harmony, uniformity for synthesis. He will know that for all men to be alike is the death of life in man, and yet perceive harmony that transcends all diversities and in which diversity finds its richness and significance.

Dialouges with the Devil (1967), Foreward
1960s
Context: The ancient traditions entertain the possibility of the eventual remorse of the spirit of Evil and its reconciliation with God. Who is to say?
In the book of Job Lucifer always presents himself before the Lord as “one of the sons of God,” and implies that he is not God’s enemy but man’s, and that he is the prosecutor of man before God, the witness to his crimes, the denouncer who demands the extreme punishment of eternal death for the blasphemy of man’s existence. Man’s little imagination has presented him in horrific apparitions, some of them absurd and jejune, horned and hoofed, yet he was the greatest, most powerful and most resplendent of the archangels and is still an archangel. To denigrate him as a ridiculous figure, and ugly and paltry, is wrong, and does a disservice to God Who can create nothing ugly — only man can do that — and in the belittling of Lucifer there is a great danger. Evil is nothing to belittle, nor the anguish of Evil. Lucifer, as the Holy Bible states, is Prince of this World, and certainly he cannot be as hideous as the other self-proclaimed “princes” we have seen in this century, and in past centuries. And his power is only a little less than the power of the Almighty, and has its expression only in Man.

Deeds Rather Than Words (1963)
Context: I don't believe in playing down to children, either in life or in motion pictures. I didn't treat my own youngsters like fragile flowers, and I think no parent should.
Children are people, and they should have to reach to learn about things, to understand things, just as adults have to reach if they want to grow in mental stature. Life is composed of lights and shadows, and we would be untruthful, insincere, and saccharine if we tried to pretend there were no shadows. Most things are good, and they are the strongest things; but there are evil things too, and you are not doing a child a favor by trying to shield him from reality. The important thing is to teach a child that good can always triumph over evil, and that is what our pictures attempt to do.

Madison's own notes on Madison's remarks of debate (6 June 1787) http://avalon.law.yale.edu/18th_century/debates_606.asp
1780s, The Debates in the Federal Convention (1787)
Context: In all cases where a majority are united by a common interest or passion, the rights of the minority are in danger. What motives are to restrain them? A prudent regard to the maxim that honesty is the best policy is found by experience to be as little regarded by bodies of men as by individuals. Respect for character is always diminished in proportion to the number among whom the blame or praise is to be divided. Conscience, the only remaining tie, is known to be inadequate in individuals: In large numbers, little is to be expected from it. Besides, Religion itself may become a motive to persecution & oppression. — These observations are verified by the Histories of every Country antient & modern. In Greece & Rome the rich & poor, the creditors & debtors, as well as the patricians & plebians alternately oppressed each other with equal unmercifulness. What a source of oppression was the relation between the parent cities of Rome, Athens & Carthage, & their respective provinces: the former possessing the power, & the latter being sufficiently distinguished to be separate objects of it? Why was America so justly apprehensive of Parliamentary injustice? Because G. Britain had a separate interest real or supposed, & if her authority had been admitted, could have pursued that interest at our expence. We have seen the mere distinction of colour made in the most enlightened period of time, a ground of the most oppressive dominion ever exercised by man over man. What has been the source of those unjust laws complained of among ourselves? Has it not been the real or supposed interest of the major number? Debtors have defrauded their creditors. The landed interest has borne hard on the mercantile interest. The Holders of one species of property have thrown a disproportion of taxes on the holders of another species. The lesson we are to draw from the whole is that where a majority are united by a common sentiment, and have an opportunity, the rights of the minor party become insecure. In a Republican Govt. the Majority if united have always an opportunity. The only remedy is to enlarge the sphere, & thereby divide the community into so great a number of interests & parties, that in the 1st. place a majority will not be likely at the same moment to have a common interest separate from that of the whole or of the minority; and in the 2d. place, that in case they shd. have such an interest, they may not be apt to unite in the pursuit of it. It was incumbent on us then to try this remedy, and with that view to frame a republican system on such a scale & in such a form as will controul all the evils wch. have been experienced.

29
The Zürau Aphorisms (1917 - 1918)
Context: The ulterior motives with which you absorb and assimilate Evil are not your own but those of Evil.
The animal wrests the whip from its master and whips itself in order to become master, not knowing that this is only a fantasy produced by a new knot in the master’s whiplash.

St. 6
The Present Crisis (1844)
Context: Hast thou chosen, O my people, on whose party thou shalt stand,
Ere the Doom from its worn sandals shakes the dust against our land?
Though the cause of Evil prosper, yet ’tis Truth alone is strong,
And, albeit she wander outcast now, I see around her throng
Troops of beautiful, tall angels, to enshield her from all wrong.

Source: The Sword or the Cross, Which Should be the Weapon of the Christian Militant? (1921), Ch.6 p. 95
Context: For a disciple of Jesus, in each case the decision hinges upon the answer to the question, Is it Christian? Is it a thing that Jesus could do without sin? Is it in harmony with his teaching and desires? Can it be followed without violating his way of life? Is it such that he can use it, sanction it and bless it? If the devout monk had decided the question solely upon these grounds, he should not have used torture to conquer the heretic, the judge should not have used the stake to silence witches, the politician should not adopt the evil practices of his opponent, and if the Christian citizen uses this same test, he should not, in my opinion, use the sword in resisting the military despot.

On the Hydrogen bomb in a minority addendum http://honors.umd.edu/HONR269J/archive/GACReport491030.html (co-authored with I. I. Rabi) to an official General Advisory Committee report for the Atomic Energy Commission (30 October 1949)
Context: Such a weapon goes far beyond any military objective and enters the range of very great natural catastrophes. By its very nature it cannot be confined to a military objective but becomes a weapon which in practical effect is almost one of genocide. It is clear that the use of such a weapon cannot be justified on any ethical ground which gives a human being a certain individuality and dignity even if he happens to be a resident of an enemy country... The fact that no limits exist to the destructiveness of this weapon makes its very existence and the knowledge of its construction a danger to humanity as a whole. It is necessarily an evil thing considered in any light.

Prayer to Saint Michael (1888)
Context: O Glorious Archangel St. Michael, Prince of the heavenly host, be our defense in the terrible warfare which we carry on against principalities and Powers, against the rulers of this world of darkness, spirits of evil. Come to the aid of man, whom God created immortal, made in His own image and likeness, and redeemed at a great price from the tyranny of the devil.
Fight this day the battle of the Lord, together with the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist thee, nor was there place for them any longer in Heaven.

Of Envy
Essays (1625)
Context: A man that hath no virtue in himself, ever envieth virtue in others. For men's minds, will either feed upon their own good, or upon others' evil; and who wanteth the one, will prey upon the other; and whoso is out of hope, to attain to another's virtue, will seek to come at even hand, by depressing another's fortune.

Source: Rigante series, Stormrider, Ch. 13
Context: You think evil corrupts men by saying come with me and I will turn you into a merciless killer, and damn your soul for eternity? Who would agree to such a bargain? Evil corrupts, Bael, by promising us what we want, and telling us that it is good. Evil talks of the end justifying the means. It speaks of distant goals — aye, and of golden ages. It seduces, Bael. It does not threaten. Not at first.

De Abaitua interview (1998)
Context: I understand that the word ‘occult’ means hidden, but surely that is not meant to be the final state of all this information, hidden forever. I don’t see why there is any need to further obscure things that are actually lucid and bright. Language and strange terminology – to keep them as some private mystery. I think there is too much darkness in magic. I can understand that it is part of the theatre. I can understand Aleister Crowley – who I think was a great intellect that was sometimes let down by his own flair for showmanship — but he did a lot to generate the scary aura of the magician that you find these sad, Crowleyite fucks making a fetish of. The ones who say ‘oh we’re into Aleister Crowley because he was the wickedest man in the world, and we’re also into Charles Manson because we’re bad. And we are middle-class as well, but we’re bad’. There are some people who seek evil – I don’t think there is such a thing as evil – but there are people who seek it as a kind of Goth thing. That just adds to the murk to what to me is a very lucid and flourescent subject. What occultism needs is someone to open the window, it’s too stuffy and it smells. Let’s get some fresh air, throw open the curtains – I can’t go for that posturing, spooky guy stuff. When they wanted me to do Fortean TV it became apparent that they wanted me to be Spooky Bloke. But I’m not actually trying to look spooky. I dress in black because it makes me look less fat, it’s as simple as that. It’s not a gothic flourish. I don’t want to be thought of as a figure of mystery or a master of the occult, surely this is about illumination, casting light on things. I’m an illuminist, that’d do for me.

On Polanski's The Pianist
Essays and reviews, The Meaning of Recognition (2005)
Context: Roman Polanski's new film The Pianist is a work of genius on every level, except, alas, for the press-pack promotional slogan attributed to the director himself. "The Pianist is a testimony to the power of music, the will to live, and the courage to stand against evil." If he actually said it, he flew in the face of his own masterpiece, which is a testimony to none of those things. In the Warsaw ghetto, the power of music, the will to live and the courage to stand against evil added up to very little, and The Pianist has the wherewithal to respect that sad fact and make sense of it. In the Warsaw ghetto, what counted was luck, and the luck had to be very good.

537-539
Fruits of Solitude (1682), Part I
Context: A good End cannot sanctifie evil Means; nor must we ever do Evil, that Good may come of it. Some Folks think they may Scold, Rail, Hate, Rob and Kill too; so it be but for God's sake. But nothing in us unlike him, can please him.

Source: An Essay on The Principle of Population (First Edition 1798, unrevised), Chapter XIX, paragraph 2, lines 1-6
Context: The greatest talents have been frequently misapplied and have produced evil proportionate to the extent of their powers. Both reason and revelation seem to assure us that such minds will be condemned to eternal death, but while on earth, these vicious instruments performed their part in the great mass of impressions, by the disgust and abhorrence which they excited.

Source: Seven Against Thebes (467 BC), lines 683–685 (tr. Anna Swanwick)

Source: Drenai series, The Swords of Night and Day, Ch. 21
Context: "No golden age to discover now," he whispered. "No end to disease and starvation. No, bright sparkling cities reaching the clouds... All that I have lived for is gone now. I am so tired.""Then think on this, priest: You stopped the Eternal from finding greater weapons. Your actions here have led to her death. The world is free again.""Free? Of one tyrant perhaps. You think there will be no others?""No, I do not. But I know there will always be men to stand against them. You grieve because of a pure magic lost. That magic was corrupted by evil. This is how evil thrives. We find an herb that cures disease, and someone will make a poison from it. We forge iron to make a better plow, and someone will make a sharper sword. There can be no power that evil will not corrupt."

Book I, 1362b.39: quoting a proverb
Rhetoric

ἐν παντὶ πράγει δ᾽ ἔσθ᾽ ὁμιλίας κακῆς
κάκιον οὐδέν
Source: Seven Against Thebes (467 BC), lines 599–600 (tr. David Grene)

§ IV
1910s, At the Feet of the Master (1911)
Context: See what gossip does. It begins with evil thought, and that in itself is a crime. For in everyone and in everything there is good; in everyone and in everything there is evil. Either of these we can strengthen by thinking of it, and in this way we can help or hinder evolution; we can do the will of the Logos or we can resist Him. If you think of the evil in another, you are doing at the same time three wicked things:
(1) You are filling your neighbourhood with evil thought instead of with good thought, and so you are adding to the sorrow of the world.
(2) If there is in that man the evil which you think, you are strengthening it and feeding it; and so you are making your brother worse instead of better. But generally the evil is not there, and you have only fancied it; and then your wicked thought tempts your brother to do wrong, for if he is not yet perfect you may make him that which you have thought him.
(3) You fill your own mind with evil thoughts instead of good; and so you hinder your own growth, and make yourself, for those who can see, an ugly and painful object instead of a beautiful and lovable one.
Not content with having done all this harm to himself and to his victim, the gossip tries with all his might to make other men partners in his crime. Eagerly he tells his wicked tale to them, hoping that they will believe it; and then they join with him in pouring evil thought upon the poor sufferer. And this goes on day after day, and is done not by one man but by thousands. Do you begin to see how base, how terrible a sin this is? You must avoid it altogether.

pp. 325, Chapter 10: Katrina https://books.google.com/books?id=iUJTvsUGWOcC&printsec=frontcover&dq=decision+points&hl=en&sa=X&ved=0CBwQ6AEwAGoVChMImu6s8_WEyAIVjNkeCh1oFgyY#v=onepage&q=kanye&f=false
2010s, 2010, Decision Points (November 2010)
Context: Kanye West told a prime-time T. V. audience, "George Bush doesn't care about black people." Jesse Jackson later compared the New Orleans Convention Center to the "hull of a slave ship". A member of the Congressional Black Caucus claimed that if the storm victims had been "white, middle-class Americans" they would have received more help. Five years later, I can barely write those words without feeling disgusted. I am deeply insulted by the suggestion that we allowed American citizens to suffer because they were black. As I told the press at the time, "The storm didn't discriminate, and neither will we. When those coast guard choppers, many of whom were first on the scene, were pulling people off roofs, they didn't check the color of a person's skin." The more I thought about it, the angrier I felt. I was raised to believe that racism was one of the greatest evils in society. I admired dad's courage when he defied near-universal opposition from his constituents to vote for the Open Housing Bill of 1968. I was proud to have earned more black votes than any Republican governor in Texas history. I had appointed African Americans to top government positions, including the first black woman national security adviser and the first two black secretaries of state. It broke my heart to see minority children shuffled through the school system, so I had based my signature domestic policy initiative, the No Child Left Behind Act, on ending the soft bigotry of low expectations. I had launched a $15 billion program to combat HIV/AIDS in Africa. As part of the response to Katrina, my administration worked with Congress to provided historically black colleges and universities in the Gulf Coast with more than $400 million in loans to restore their campuses and renew their recruiting efforts.

Source: 1890s, The Principles of Psychology (1890), Ch. 4

Source: The Dream of a Ridiculous Man (1877), V
Context: I have seen the truth; I have seen and I know that people can be beautiful and happy without losing the power of living on earth. I will not and cannot believe that evil is the normal condition of mankind. And it is just this faith of mine that they laugh at. But how can I help believing it? I have seen the truth — it is not as though I had invented it with my mind, I have seen it, seen it, and the living image of it has filled my soul for ever. I have seen it in such full perfection that I cannot believe that it is impossible for people to have it.

The Tale of Taleisin
Context: You must not grieve so heavily.
Better are good than evil omens.
though I am weak and small,
Spumed with Dylan's wave,
I shall be better for you
Than three hundred shares of salmon.

85
The Zürau Aphorisms (1917 - 1918)
Context: Evil is a radiation of the human consciousness in certain transitional positions. It is not actually the sensual world that is a mere appearance; what is so is the evil of it, which, admittedly, is what constitutes the sensual world in our eyes.

"Jerusalem", Ch. 20, p. 249-50
Report to Greco (1965)
Context: Sodom and Gomorrah reclined along the riverbank like two whores kissing each other. Men copulated with other men, women with other women, men with mares, women with bulls. They ate and overate from the Tree of Life; they ate and overate from the Tree of Knowledge. Smashing their sacred statues, they saw that they were filled with air. Coming very, very close to God, they said, "This God is not the father of Fear, he is the son of Fear," and they lost their fear. On the four gates to the city they wrote in large yellow letters, THERE IS NO GOD HERE. What does There is no God mean? It means there is no bridle on our instincts, no reward for good or punishment for evil, no virtue, shame, or justice — that we are wolves and she-wolves in heat.

Summation for the Prosecution, July 26, 1946
Quotes from the Nuremberg Trials (1945-1946)
Context: These men saw no evil, spoke none, and none was uttered in their presence. This claim might sound very plausible if made by one defendant. But when we put all their stories together, the impression which emerges of the Third Reich, which was to last a thousand years, is ludicrous. If we combine only the stories of the front bench, this is the ridiculous composite picture of Hitler's Government that emerges. It was composed of:
A No. 2 man who knew nothing of the excesses of the Gestapo which he created, and never suspected the Jewish extermination programme although he was the signer of over a score of decrees which instituted the persecution of that race;
A No. 3 man who was merely an innocent middleman transmitting Hitler's orders without even reading them, like a postman or delivery boy;
A Foreign Minister who knew little of foreign affairs and nothing of foreign policy;
A Field-Marshal who issued orders to the armed forces but had no idea of the results they would have in practice …
… This may seem like a fantastic exaggeration, but this is what you would actually be obliged to conclude if you were to acquit these defendants.
They do protest too much. They deny knowing what was common knowledge. They deny knowing plans and programmes that were as public as Mein Kampf and the Party programme. They deny even knowing the contents of documents which they received and acted upon. … The defendants have been unanimous, when pressed, in shifting the blame on other men, sometimes on one and sometimes on another. But the names they have repeatedly picked are Hitler, Himmler, Heydrich, Goebbels, and Bormann. All of these are dead or missing. No matter how hard we have pressed the defendants on the stand, they have never pointed the finger at a living man as guilty. It is a temptation to ponder the wondrous workings of a fate which has left only the guilty dead and only the innocent alive. It is almost too remarkable.
The chief villain on whom blame is placed — some of the defendants vie with each other in producing appropriate epithets — is Hitler. He is the man at whom nearly every defendant has pointed an accusing finger.
I shall not dissent from this consensus, nor do I deny that all these dead and missing men shared the guilt. In crimes so reprehensible that degrees of guilt have lost their significance they may have played the most evil parts. But their guilt cannot exculpate the defendants. Hitler did not carry all responsibility to the grave with him. All the guilt is not wrapped in Himmler's shroud. It was these dead men whom these living chose to be their partners in this great conspiratorial brotherhood, and the crimes that they did together they must pay for one by one.

Source: Seven Great Statesmen in the Warfare of Humanity with Unreason (1915), p. 55
Context: Of all tyrannies of unreason in the modern world, one holds a supremely evil preeminence. It covered the period from the middle of the sixteenth century to the middle of the seventeenth, and throughout those hundred years was waged a war of hatreds,—racial, religious, national, and personal;—of ambitions, ecclesiastical and civil;—of aspirations, patriotic and selfish;—of efforts, noble and vile. During all those weary generations Europe became one broad battlefield,—drenched in human blood and lighted from innumerable scaffolds. In this confused struggle great men appeared—heroes and martyrs, ruffians and scoundrels: all was anarchic. The dominant international gospel was that of Machiavelli.

Of Courage, Chap. xxix.
Bartlett's Familiar Quotations, 10th ed. (1919)

In a logical system, it is convenient to say that possibility passes over into actuality. However, in actuality it is not so convenient, and an intermediate term is required. The intermediate term is anxiety, but it no more explains the qualitative leap than it can justify it ethically. Anxiety is neither a category of necessity nor a category of freedom; it is entangled freedom, where freedom is not free in itself but entangled, not by necessity, but in itself.
Source: 1840s, The Concept of Anxiety (1844), p. 49

infinity plus interview (2001)
Context: The battle between good and evil is a legitimate theme for a Fantasy (or for any work of fiction, for that matter), but in real life that battle is fought chiefly in the individual human heart. Too many contemporary Fantasies take the easy way out by externalizing the struggle, so the heroic protagonists need only smite the evil minions of the dark power to win the day. And you can tell the evil minions, because they're inevitably ugly and they all wear black.
I wanted to stand much of that on its head.
In real life, the hardest aspect of the battle between good and evil is determining which is which.

"Self Esteem" (31 May 2007) http://www.youtube.com/watch?v=RNBgCKvjrb4
Context: I've been asked by a lot of new YouTube people or other singers — all kinds of professions, frankly, as to whether I feel very successful and very loved now that I've got bup-up-up-up subscribers and however many nice comments and sweetness, and I really, really do! I was thinking going into this that the odds were against me — you're online, there's this anonymity, people are mean sometimes, and still considering all that, it's overwhelming the sweetness and the affection that I am getting — I'm every day impressed by this — every day! And there are a lot of horrible, horrible people on here, just like there is in the rest of the world. But remember, "don't be overcome with evil — overcome evil with good."

1960s, Keep Moving From This Mountain (1965)
Context: And now it is time for us to move on to that great and noble realm of justice and brotherhood. That is the great struggle taking place in our nation today. It isn’t a struggle just based on a lot of noise; it is a struggle to save the soul of our nation for no nation can rise to its full moral maturity so long as it subjects a segment of its citizenry on the basis of race or color. And somehow we must come to see more than ever before that racial injustice is a cancer in the body politic which must be removed before our moral health can be realized. Racial segregation must be seen for what it is — and that is an evil system, a new form of slavery covered up with certain niceties of complexity. [... ] Segregation is evil because it relegates persons to the status of things. [... ] And segregation is evil because it stigmatizes the segregated as an untouchable in a caste system. We’ve been in the mountain of segregation long enough and it is time for all men of goodwill to say now, “We are through with segregation now, henceforth, and forever more.”

On the Last Day
Context: The sinner is oftentimes raised to honours and dignities, whilst the just man is obliged to tread the lowly paths of subjection and submission to his orders. On this great day, these evils shall be fully rectified. The sinner shall be separated from the just, as soon as the book of conscience is displayed: and the honours and the dignities of the Heavenly Jerusalem shall be conferred on the deserving the true and faithful servants of the Lord.

§ IV
1910s, At the Feet of the Master (1911)
Context: See what gossip does. It begins with evil thought, and that in itself is a crime. For in everyone and in everything there is good; in everyone and in everything there is evil. Either of these we can strengthen by thinking of it, and in this way we can help or hinder evolution; we can do the will of the Logos or we can resist Him. If you think of the evil in another, you are doing at the same time three wicked things:
(1) You are filling your neighbourhood with evil thought instead of with good thought, and so you are adding to the sorrow of the world.
(2) If there is in that man the evil which you think, you are strengthening it and feeding it; and so you are making your brother worse instead of better. But generally the evil is not there, and you have only fancied it; and then your wicked thought tempts your brother to do wrong, for if he is not yet perfect you may make him that which you have thought him.
(3) You fill your own mind with evil thoughts instead of good; and so you hinder your own growth, and make yourself, for those who can see, an ugly and painful object instead of a beautiful and lovable one.
Not content with having done all this harm to himself and to his victim, the gossip tries with all his might to make other men partners in his crime. Eagerly he tells his wicked tale to them, hoping that they will believe it; and then they join with him in pouring evil thought upon the poor sufferer. And this goes on day after day, and is done not by one man but by thousands. Do you begin to see how base, how terrible a sin this is? You must avoid it altogether.

"In Defence Of A New Edition" - Preface to the second edition (1902)
The Defendant (1901)
Context: The cause which is blocking all progress today is the subtle scepticism which whispers in a million ears that things are not good enough to be worth improving. If the world is good we are revolutionaries, if the world is evil we must be conservatives. These essays, futile as they are considered as serious literature, are yet ethically sincere, since they seek to remind men that things must be loved first and improved afterwards.

Source: Drenai series, The Swords of Night and Day, Ch. 21
Context: Winning is not everything, Stavut. Men like to think it is. Sometimes it is more important to stand against evil than to worry about beating it... Evil will always have the worst weapons. Evil will gather the greatest armies. They will burn, and plunder, and kill. But that's not the worst of it. They will try to make us believe that the only way to destroy them is to become like them. That is the true vileness of evil. It is contagious.

1960s, Emancipation Proclamation Centennial Address (1962)
Context: If our nation had done nothing more in its whole history than to create just two documents, its contribution to civilization would be imperishable. The first of these documents is the Declaration of Independence and the other is that which we are here to honor tonight, the Emancipation Proclamation. All tyrants, past, present and future, are powerless to bury the truths in these declarations, no matter how extensive their legions, how vast their power and how malignant their evil.

[O] : Introduction, 0.6
Semiotics and the Philosophy of Language (1984)
Context: When semiotics posits such concepts as 'sign', it does not act like a science; it acts like philosophy when it posits such abstractions as subject, good and evil, truth or revolution. Now, a philosophy is not a science, because its assertions cannot be empirically tested … Philosophical entities exist only insofar as they have been philosophically posited. Outside their philosophical framework, the empirical data that a philosophy organizes lose every possible unity and cohesion.
To walk, to make love, to sleep, to refrain from doing something, to give food to someone else, to eat roast beef on Friday — each is either a physical event or the absence of a physical event, or a relation between two or more physical events. However, each becomes an instance of good, bad, or neutral behavior within a given philosophical framework. Outside such a framework, to eat roast beef is radically different from making love, and making love is always the same sort of activity independent of the legal status of the partners. From a given philosophical point of view, both to eat roast beef on Friday and to make love to x can become instances of 'sin', whereas both to give food to someone and to make love to у can become instances of virtuous action.
Good or bad are theoretical stipulations according to which, by a philosophical decision, many scattered instances of the most different facts or acts become the same thing. It is interesting to remark that also the notions of 'object', 'phenomenon', or 'natural kind', as used by the natural sciences, share the same philosophical nature. This is certainly not the case of specific semiotics or of a human science such as cultural anthropology.

Ibid., p. 88-96.
1880s

Peace and the Public Mind (1935)
Context: The force which makes for war does not derive its strength from the interested motives of evil men; it derives its strength from the disinterested motives of good men. Pacifists have sometimes evaded that truth as making too great a concession to Mars, as seeming to imply (which it does not in fact) that in order to abolish war, men must cease to be noble.
Base motives are, of course, among those which make up the forces that produce war. Base motives are among those which get great cathedrals built and hospitals constructed-contractors' profit-seeking, the vested interests of doctors and clergy. But Europe has not been covered by cathedrals because contractors wanted to make money, or priests wanted jobs.

Source: Antigone, Lines 620-3

Autobiography (1873)
Context: I thought the predominance of the aristocratic classes, the noble and the rich, in the English Constitution, an evil worth any struggle to get rid of; not on account of taxes, or any such comparatively small inconvenience, but as the great demoralizing agency in the country. Demoralizing, first, because it made the conduct of the government an example of gross public immorality, through the predominance of private over public interests in the State, and the abuse of the powers of legislation for the advantage of classes. Secondly, and in a still greater degree, because the respect of the multitude always attaching itself principally to that which, in the existing state of society, is the chief passport to power; and under English institutions, riches, hereditary or acquired, being the almost exclusive source of political importance; riches, and the signs of riches, were almost the only things really respected, and the life of the people was mainly devoted to the pursuit of them. I thought, that while the higher and richer classes held the power of government, the instruction and improvement of the mass of the people were contrary to the self-interest of those classes, because tending to render the people more powerful for throwing off the yoke: but if the democracy obtained a large, and perhaps the principal, share in the governing power, it would become the interest of the opulent classes to promote their education, in order to ward off really mischievous errors, and especially those which would lead to unjust violations of property. On these grounds I was not only as ardent as ever for democratic institutions, but earnestly hoped that Owenite, St. Simonian, and all other anti-property doctrines might spread widely among the poorer classes; not that I thought those doctrines true, or desired that they should be acted on, but in order that the higher classes might be made to see that they had more to fear from the poor when uneducated, than when educated.

ZNet forum reply (26 May 1999) http://forum.zmag.org/~ZNetCmt/read?224,7
Context: I am not an absolute pacifist, because I can't rule out the possibility that under some, carefully defined circumstances, some degree of violence may be justified, if it is focused directly at a great evil. Slave revolts are justified, and if John Brown had really succeeded in arousing such revolts throughout the South, it would have been much preferable to losing 600,000 lives in the Civil War, where the makers of the war — unlike slave rebels — would not have as their first priority the plight of the black slaves, as shown by the betrayal of black interests after the war. Again, the Zapatista uprising seems justified to me, but some armed struggles that start for a good cause get out of hand and the ensuing violence becomes indiscriminate. Each situation has to be evaluated separately, for all are different. In general, I believe in non-violent direct action, which involve organizing large numbers of people, whereas too often violent uprisings are the product of a small group. If enough people are organized, violence can be minimized in bringing about social change.

Vol. II.
Yoshida Shoin Zenshu
Context: Those who take up the science of war must not fail to master the [Confucian] Classics. The reason is that arms are dangerous instruments and not necessarily forced for good. How can we safely entrust them to any but those who have schooled themselves in the precepts of the Classics and can use these weapons for the realization of Humanity and Righteousness? To quell violence and disorder, to repulse barbarians and brigands, to rescue living souls from agony and torture, to save the nation from imminent downfall-these are the true ends of Humanity and Righteousness. If, on the contrary, arms are taken up in a selfish struggle to win land, goods, people, and the implements of war, is it not the worst of all evils, the most heinous of all offenses? If, further, the study of offensive and defensive warfare, of the way to certain victory in all encounters, is not based on those principles which should govern their employment, who can say that such venture will not result in just such a misfortune? Therefore, I say that those who take up the science of war must not fail to master the Classics.

Book 7, Ch. 50 (trans. George Rawlinson)
Variant translation: It is better by noble boldness to run the risk of being subject to half of the evils we anticipate than to remain in cowardly listlessness for fear of what might happen.
The Histories

Source: Seven Pillars of Wisdom (1922), Ch. 1
Context: Some of the evil of my tale may have been inherent in our circumstances. For years we lived anyhow with one another in the naked desert, under the indifferent heaven. By day the hot sun fermented us; and we were dizzied by the beating wind. At night we were stained by dew, and shamed into pettiness by the innumerable silences of stars. We were a self-centred army without parade or gesture, devoted to freedom, the second of man's creeds, a purpose so ravenous that it devoured all our strength, a hope so transcendent that our earlier ambitions faded in its glare.

High Times interview (2002)
Context: Usually, my witticisms are composed on the spot. They're simply intrinsic; an inseparable, integral, organic part of my writing process — doubtlessly because humor is an inseparable, integral part of my philosophical worldview. The comic sensibility is vastly, almost tragically, underrated by Western intellectuals. Humor can be a doorway into the deepest reality, and wit and playfulness are a desperately serious transcendence of evil. My comic sense, although deliberately Americanized, is, in its intent, much closer related to the crazy wisdom of Zen monks and the goofy genius of Taoist masters than it is to, say, the satirical gibes on Saturday Night Live. It has both a literary and a metaphysical function.

2000s, 9/11: God's Wrath Revealed (2006)
Context: Thank God for 9/11. Thank God that, five years ago, the wrath of God was poured out upon this evil nation. America, land of the sodomite damned. We thank thee, Lord God Almighty, for answering the prayers of those that are under the altar.

55 min 20 sec
Cosmos: A Personal Voyage (1990 Update), Who Speaks for Earth? [Episode 13]
Context: Since this series' maiden voyage, the impossible has come to pass: Mighty walls that maintained insuperable ideological differences have come tumbling down; deadly enemies have embraced and begun to work together. The imperative to cherish the Earth and protect the global environment that sustains all of us has become widely accepted, and we've begun, finally, the process of reducing the obscene number of weapons of mass destruction. Perhaps we have, after all, decided to choose life. But we still have light years to go to ensure that choice. Even after the summits and the ceremonies and the treaties, there are still some 50,000 nuclear weapons in the world — and it would require the detonation of only a tiny fraction of them to produce a nuclear winter, the predicted global climatic catastrophe that would result from the smoke and the dust lifted into the atmosphere by burning cities and petroleum facilities.
The world scientific community has begun to sound the alarm about the grave dangers posed by depleting the protective ozone shield and by greenhouse warming, and again we're taking some mitigating steps, but again those steps are too small and too slow. The discovery that such a thing as nuclear winter was really possible evolved out of the studies of Martian dust storms. The surface of Mars, fried by ultraviolet light, is also a reminder of why it's important to keep our ozone layer intact. The runaway greenhouse effect on Venus is a valuable reminder that we must take the increasing greenhouse effect on Earth seriously.
Important lessons about our environment have come from spacecraft missions to the planets. By exploring other worlds we safeguard this one. By itself, I think this fact more than justifies the money our species has spent in sending ships to other worlds. It is our fate to live during one of the most perilous and, at the same time, one of the most hopeful chapters in human history.
Our science and our technology have posed us a profound question. Will we learn to use these tools with wisdom and foresight before it's too late? Will we see our species safely through this difficult passage so that our children and grandchildren will continue the great journey of discovery still deeper into the mysteries of the Cosmos? That same rocket and nuclear and computer technology that sends our ships past the farthest known planet can also be used to destroy our global civilization. Exactly the same technology can be used for good and for evil. It is as if there were a God who said to us, “I set before you two ways: You can use your technology to destroy yourselves or to carry you to the planets and the stars. It's up to you.”

1950s, Give Us the Ballot (1957)
Context: Now, I’m not talking about a sentimental, shallow kind of love. I’m not talking about eros, which is a sort of aesthetic, romantic love. I’m not even talking about philia, which is a sort of intimate affection between personal friends. But I'm talking about agape. I'm talking about the love of God in the hearts of men. I’m talking about a type of love which will cause you to love the person who does the evil deed while hating the deed that the person does. We've got to love.

Source: The Revolt of the Angels (1914), Ch. XXXV
Context: Satan, piercing space with his keen glance, contemplated the little globe of earth and water where of old he had planted the vine and formed the first tragic chorus. And he fixed his gaze on that Rome where the fallen God had founded his empire on fraud and lie. Nevertheless, at that moment a saint ruled over the Church. Satan saw him praying and weeping. And he said to him:
"To thee I entrust my Spouse. Watch over her faithfully. In thee I confirm the right and power to decide matters of doctrine, to regulate the use of the sacraments, to make laws and to uphold purity of morals. And the faithful shall be under obligation to conform thereto. My Church is eternal, and the gates of hell shall not prevail against it. Thou art infallible. Nothing is changed."
And the successor of the apostles felt flooded with rapture. He prostrated himself, and with his forehead touching the floor, replied:
"O Lord, my God, I recognise Thy voice! Thy breath has been wafted like balm to my heart. Blessed be Thy name. Thy will be done on Earth, as it is in Heaven. Lead us not into temptation, but deliver us from evil."

Source: The Sword or the Cross, Which Should be the Weapon of the Christian Militant? (1921), Ch.4 p. 69-70
Context: None of us believes that rulers are infallible or that their commands should constitute our highest standard of right and wrong. Quite apart from the belief of the ruler, the method of war is either Christian or un-Christian, and his command does not determine whether our participation in it is moral or immoral. Therefore, the Christian citizen must come to his decision on a basis of the spirit and teaching of Jesus, quite independently of the command of the ruler. To say that Jesus and St. Paul recognize the function of the state is not to say that they command the Christian to participate in war when ordered to do so by the ruler of the nation; any more than their recognition of the state meant that they sanctioned human slavery, polygamy, extortion and the other evil practices which were approved by the [Roman] state.

Edicts of Ashoka (c. 257 BC)

Source: From the Danube to the Yalu (1954), p. 173

Source: Discipleship (1937), Revenge, p. 142.
Context: Jesus bluntly calls the evil person evil. If I am assailed, I am not to condone or justify aggression. Patient endurance of evil does not mean a recognition of its rights. That is sheer sentimentality, and Jesus will have nothing to do with it. The shameful assault, the deed of violence and the act of exploitation are still evil. … The very fact that the evil which assaults him is unjustifiable makes it imperative that he should not resist it, but play it out and overcome it by patiently enduring the evil person. Suffering willingly endured is stronger than evil, it spells death to evil.