“They follow the creed of the Bright: that which disturbs the order of society must be eliminated, regardless of whether it caused the disturbance.”

She rolled her eyes. “You’d think they’d get tired of parroting Itempas and start thinking for themselves after two thousand years.”
Source: The Broken Kingdoms (2011), Chapter 5 “Family” (charcoal study) (p. 105)

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N. K. Jemisin 54
American writer 1972

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“There is no single cause for any disturbance of the total organism, whether this be expressed as a behavior pattern often labeled psychiatric entity, or a physical disturbance classified as a somatic disease.”

Roy R. Grinker, Sr. (1900–1993) American psychiatrist and neurologist

Grinker and Robbins (1954) cited in: Eugene Frederick Hahn (1956) Stuttering: significant theories and therapies. p. 17

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“Their acts are a disturbance of order, not a criticism of it.”

Octavio Paz (1914–1998) Mexican writer laureated with the 1990 Nobel Prize for Literature

Source: Alternating Current (1967), p. 105
Context: Many psychiatrists think, like Huxley, that these substances [hallucinogens] are neither more nor less dangerous than alcohol. It is not necessary to entirely accept this opinion — although to me it seems to be not far from the truth — in order to recognize that the authorities prohibit these drugs not so much in the name of public health as in the name of public morality. They are a challenge to the ideals of activity, utility, progress, work, and similar notions that justify our daily routine. Alcoholism is an infraction of social rules. Everyone tolerates it because the violation confirms the rules. This case is analogous to prostitution: neither the drunk nor the prostitute and her clientele call into doubt the rules they break. Their acts are a disturbance of order, not a criticism of it. The use of hallucinogens, on the other hand, implies a negation of prevailing social values. … We can now understand the true reason for their condemnation and its severity. The authorities aren’t suppressing a reprehensible practice or a crime. They are suppressing dissidence. … Prohibition is a battle against a contagion of the spirit — against an opinion. The authorities reveal, in their ideological zeal, that they are pursuing a heresy, not a crime.

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“In capitalist society however where social reason always asserts itself only post festum great disturbances may and must constantly occur.”

Karl Marx (1818–1883) German philosopher, economist, sociologist, journalist and revolutionary socialist

Vol. II, Ch. XVI, p. 319.
(Buch II) (1893)

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“Because the Jews at Rome caused continuous disturbances at the instigation of Chrestus, he expelled them from the city.”
Iudaeos impulsore Chresto assidue tumultuantis [sic, instead of ""tumultuantes""] Roma expulit.

Iudaeos impulsore Chresto assidue tumultuantis [sic, instead of "tumultuantes"] Roma expulit.
Chrestus may be a mis-spelling of Christus, Christ.
Source: The Twelve Caesars, Claudius, Ch. 25

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“The relations between rhetoric and ethics are disturbing: the ease with which language can be twisted is worrisome, and the fact that our minds accept these perverse games so docilely is no less cause for concern.”

Octavio Paz (1914–1998) Mexican writer laureated with the 1990 Nobel Prize for Literature

Source: The Monkey Grammarian (1974), Ch. 4
Ch. 4 -->
Context: Fixity is always momentary. But how can it always be so? If it were, it would not be momentary — or would not be fixity. What did I mean by that phrase? I probably had in mind the opposition between motion and motionlessness, an opposition that the adverb always designates as continual and universal: it embraces all of time and applies to every circumstance. My phrase tends to dissolve this opposition and hence represents a sly violation of the principle of identity. I say “sly” because I chose the word momentary as an adjectival qualifier of fixity in order to tone down the violence of the contrast between movement and motionlessness. A little rhetorical trick intended to give an air of plausibility to my violation of the rules of logic. The relations between rhetoric and ethics are disturbing: the ease with which language can be twisted is worrisome, and the fact that our minds accept these perverse games so docilely is no less cause for concern. We ought to subject language to a diet of bread and water if we wish to keep it from being corrupted and from corrupting us. (The trouble is that a-diet-of-bread-and-water is a figurative expression, as is the-corruption-of-language-and-its-contagions.) It is necessary to unweave (another metaphor) even the simplest phrases in order to determine what it is that they contain (more figurative expressions) and what they are made of and how (what is language made of? and most important of all, is it already made, or is it something that is perpetually in the making?). Unweave the verbal fabric: reality will appear. (Two metaphors.) Can reality be the reverse of the fabric, the reverse of metaphor — that which is on the other side of language? (Language has no reverse, no opposite faces, no right or wrong side.) Perhaps reality too is a metaphor (of what and/or of whom?). Perhaps things are not things but words: metaphors, words for other things. With whom and of what do word-things speak? (This page is a sack of word-things.) It may be that, like things which speak to themselves in their language of things, language does not speak of things or of the world: it may speak only of itself and to itself.

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“We assume…that the banking system must be prepared to expand (or contract) the total supply of money to the extent necessary to prevent any scarcity (or plenty) of funds in the capital market which may be induced by any other disturbing factor, from causing a rise (or fall) in interest rates”

James Meade (1907–1995) British economist

James Meade (1951), The theory of international economic policy, Vol. 1, p. 48; as cited in: Jacques Jacobus Polak (2001) The Two Monetary Approaches to the Balance of Payments, p. 13

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