Source: Das Ressentiment im Aufbau der Moralen (1912), L. Coser, trans. (1961), p. 96
Der Bürger aber ist tolerant. Seine Liebe zu den Leuten, wie sie sind, entspringt dem Haß gegen den richtigen Menschen.
E. Jephcott, trans. (1974), § 4
Minima Moralia (1951)
Book 2
History of the Peloponnesian War
p, 125
Epistle to the Son of the Wolf
"Nationalism in the West", 1917. Reprinted in Rabindranath Tagore and Mohit K. Ray, Essays (2007, p. 489). Also cited in Parmanand Parashar, Nationalism: Its Theory and Principles in India (1996, p. 213-14).
1910s, The Progressives, Past and Present (1910)
Adarand Constructors, Inc. v. Peña, 515 U.S. 200, 239 (1995) (Scalia, J., concurring).
1990s
The Black Cat (1843)
Elle [la nation juive] ose étaler une haine irréconciliable contre toutes les nations; elle se révolte contre tous ses maîtres. Toujours superstitieuse, toujours avide du bien d’autrui, toujours barbare, rampante dans le malheur, et insolente dans la prospérité.
Essai sur les Moeurs et l'Esprit des Nations (1753), Introduction, XLII: Des Juifs depuis Saül http://www.voltaire-integral.com/Html/11/07INTFIN.html#i42
Citas
St. 4
"Stanzas on Freedom" (1843)
Essays, ed. by H.Kurzke, Frankfurt 1986, vol. 2, p. 311
The Origin and Ideals of the Modern School (1908)
“Hatred, as well as love, renders its votaries credulous.”
Source: Confessions of Jean-Jacques Rousseau (1765-1770; published 1782), Books II-VI, V
Source: The Seth Material (1970), p. 274
Context: When every young man refuses to go to war, you will have peace. As long as you fight for gain and greed, there will be no peace. As long as one person commits acts of violence for the sake of peace, you will have war. Unfortunately it is difficult to imagine that all the young men in all of the countries will refuse to go to war at the same time. And so you must work out what violence has wrought. Within the next hundred years, that time may come. Remember, you do not defend any idea with violence. There is no man who hates but that hatred is reflected outward and made physical. And there is no man who loves but that love is reflected outward and made physical.
1910s, The Progressives, Past and Present (1910)
Context: Violent excess is sure to provoke violent reaction; and the worst possible policy for our country would be one of violent oscillation between reckless upsetting of property rights, and unscrupulous greed manifested under pretense of protecting those rights. The agitator who preaches hatred and practices slander and untruthfulness, and the visionary who promises perfection and accomplishes only destruction, are the worst enemies of reform; and the man of great wealth who accumulates and uses his wealth without regard to ethical standards, who profits by and breeds corruption, and robs and swindles others, is the very worst enemy of property, the very worst enemy of conservatism, the very worst enemy of those “business interests” that only too often regard him with mean admiration and heatedly endeavor to shield him from the consequences of his iniquity.
1910s, Address to the Knights of Columbus (1915)
Context: Even in the matter of national defense there is such a labyrinth of committees and counsels and advisors that there is a tendency on the part of the average citizen to become confused and do nothing. I ask you to help strike the note that shall unite our people. As a people we must be united. If we are not united we shall slip into the gulf of measureless disaster. We must be strong in purpose for our own defense and bent on securing justice within our borders. If as a nation we are split into warring camps, if we teach our citizens not to look upon one another as brothers but as enemies divided by the hatred of creed for creed or of those of one race against those of another race, surely we shall fail and our great democratic experiment on this continent will go down in crushing overthrow. I ask you here tonight and those like you to take a foremost part in the movement a young men's movement for a greater and better America in the future.
The Art of Peace (1992)
Context: In order to establish heaven on earth, we need a Budo that is pure in spirit, that is devoid of hatred and greed. It must follow natural principles and harmonize the material with the spiritual. Aikido means not to kill. Although nearly all creeds have a commandment against taking life, most of them justify killing for reason or another. In Aikido, however, we try to completely avoid killing, even the most evil person.
Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 98
St. 9
Michael Robartes and the Dancer (1921), A Prayer For My Daughter http://poetry.poetryx.com/poems/1421/
Context: All hatred driven hence,
The soul recovers radical innocence
And learns at last that it is self-delighting,
Self-appeasing, self-affrighting,
And that its own sweet will is Heaven’s will;
She can, though every face should scowl
And every windy quarter howl
Or every bellows burst, be happy still.
Essay 1, Section 7
On the Genealogy of Morality (1887)
Context: As is well known, the priests are the most evil enemies — but why? Because they are the most impotent. It is because of their impotence that in them hatred grows to monstrous and uncanny proportions, to the most spiritual and poisonous kind of hatred. The truly great haters in the world history have always been priests; likewise the most ingenious haters: other kinds of spirit hardly come into consideration when compared with the spirit of priestly vengefulness.
The Discovery of India (1946)
Context: The world of today has achieved much, but for all its declared love for humanity, it has based itself far more on hatred and violence than on the virtues that make one human. War is the negation of truth and humanity. War may be unavoidable sometimes, but its progeny are terrible to contemplate. Not mere killing, for man must die, but the deliberate and persistent propagation of hatred and falsehood, which gradually become the normal habits of the people. It is dangerous and harmful to be guided in our life's course by hatreds and aversions, for they are wasteful of energy and limit and twist the mind and prevent it from perceiving truth.
2018, Nelson Mandela Annual Lecture (2018)
Context: A politics of fear and resentment and retrenchment began to appear, and that kind of politics is now on the move. It’s on the move at a pace that would have seemed unimaginable just a few years ago. I am not being alarmist, I am simply stating the facts. Look around. Strongman politics are ascendant suddenly, whereby elections and some pretense of democracy are maintained – the form of it – but those in power seek to undermine every institution or norm that gives democracy meaning. In the West, you’ve got far-right parties that oftentimes are based not just on platforms of protectionism and closed borders, but also on barely hidden racial nationalism. Many developing countries now are looking at China’s model of authoritarian control combined with mercantilist capitalism as preferable to the messiness of democracy. Who needs free speech as long as the economy is going good? The free press is under attack. Censorship and state control of media is on the rise. Social media – once seen as a mechanism to promote knowledge and understanding and solidarity – has proved to be just as effective promoting hatred and paranoia and propaganda and conspiracy theories.
Address on the anniversary of the birth of Martin Luther King (15 January 1983) http://www.reagan.utexas.edu/archives/speeches/1983/11583d.htm
1980s, First term of office (1981–1985)
Context: Abraham Lincoln freed the black man. In many ways, Dr. King freed the white man. How did he accomplish this tremendous feat? Where others — white and black — preached hatred, he taught the principles of love and nonviolence. We can be so thankful that Dr. King raised his mighty eloquence for love and hope rather than for hostility and bitterness. He took the tension he found in our nation, a tension of injustice, and channeled it for the good of America and all her people.
“Love is wise – Hatred is foolish.”
Response to the question "Suppose Lord Russell, this film were to be looked at by our descendants, like a dead sea scroll in a thousand years time. What would you think it's worth telling that generation about the life you've lived and the lessons you've learned from it?" in a BBC interview on "Face to Face" (1959) http://www.youtube.com/watch?v=_3aPkzHpT8M
1950s
Context: I should like to say two things. One intellectual and one moral. The intellectual thing I should want to say to them is this: "When you are studying any matter, or considering any philosophy, ask yourself only: What are the facts, and what is the truth that the facts bear out. Never let yourself be diverted, either by what you wish to believe, or by what you think would have beneficent social effects if it were believed; but look only and solely at what are the facts." That is the intellectual thing that I should wish to say. The moral thing I should wish to say to them is very simple; I should say: "Love is wise – Hatred is foolish." In this world, which is getting more and more closely interconnected, we have to learn to tolerate each other. We have to learn to put up with the fact, that some people say things we don't like. We can only live together in that way. But if we are to live together, and not die together, we must learn a kind of charity and a kind of tolerance which is absolutely vital, to the continuation of human life on this planet.
Book II, 2.64-[5]
History of the Peloponnesian War, Book II
2010s, 2018, Farewell statement (2018)
Context: We weaken our greatness when we confuse our patriotism with tribal rivalries that have sown resentment and hatred and violence in all the corners of the globe. We weaken it when we hide behind walls, rather than tear them down, when we doubt the power of our ideals, rather than trust them to be the great force for change they have always been.
The Devil's Advocate (1952)
1950s
Context: You see, when a nation threatens another nation the people of the latter forget their factionalism, their local antagonisms, their political differences, their suspicions of each other, their religious hostilities, and band together as one unit. Leaders know that, and that is why so many of them whip up wars during periods of national crisis, or when the people become discontented and angry. The leaders stigmatize the enemy with every vice they can think of, every evil and human depravity. They stimulate their people’s natural fear of all other men by channeling it into a defined fear of just certain men, or nations. Attacking another nation, then, acts as a sort of catharsis, temporarily, on men’s fear of their immediate neighbors. This is the explanation of all wars, all racial and religious hatreds, all massacres, and all attempts at genocide.
1900s, The Strenuous Life: Essays and Addresses (1900), National Duties
Context: It is probably true that the large majority of the fortunes that now exist in this country have been amassed not by injuring our people, but as an incident to the conferring of great benefits upon the community; and this, no matter what may have been the conscious purpose of those amassing them. There is but the scantiest justification for most of the outcry against the men of wealth as such; and it ought to be unnecessary to state that any appeal which directly or indirectly leads to suspicion and hatred among ourselves, which tends to limit opportunity, and therefore to shut the door of success against poor men of talent, and, finally, which entails the possibility of lawlessness and violence, is an attack upon the fundamental properties of American citizenship.
“Much that passes as idealism is disguised hatred or disguised love of power.”
1950s, What Desires Are Politically Important? (1950)
Context: I do not wish to seem to end upon a note of cynicism. I do not deny that there are better things than selfishness, and that some people achieve these things. I maintain, however, on the one hand, that there are few occasions upon which large bodies of men, such as politics is concerned with, can rise above selfishness, while, on the other hand, there are a very great many circumstances in which populations will fall below selfishness, if selfishness is interpreted as enlightened self-interest.
And among those occasions on which people fall below self-interest are most of the occasions on which they are convinced that they are acting from idealistic motives. Much that passes as idealism is disguised hatred or disguised love of power. When you see large masses of men swayed by what appear to be noble motives, it is as well to look below the surface and ask yourself what it is that makes these motives effective. It is partly because it is so easy to be taken in by a facade of nobility that a psychological inquiry, such as I have been attempting, is worth making. I would say, in conclusion, that if what I have said is right, the main thing needed to make the world happy is intelligence. And this, after all, is an optimistic conclusion, because intelligence is a thing that can be fostered by known methods of education.
Source: Culture and Anarchy (1869), Ch. I, Sweetness and Light
Context: The pursuit of perfection, then, is the pursuit of sweetness and light. He who works for sweetness and light, works to make reason and the will of God prevail. He who works for machinery, he who works for hatred, works only for confusion. Culture looks beyond machinery, culture hates hatred; culture has one great passion, the passion for sweetness and light.
2018, Nelson Mandela Annual Lecture (2018)
Context: It was in service of this long walk towards freedom and justice and equal opportunity that Nelson Mandela devoted his life. At the outset, his struggle was particular to this place, to his homeland – a fight to end apartheid, a fight to ensure lasting political and social and economic equality for its disenfranchised non-white citizens. But through his sacrifice and unwavering leadership and, perhaps most of all, through his moral example, Mandela and the movement he led would come to signify something larger. He came to embody the universal aspirations of dispossessed people all around the world, their hopes for a better life, the possibility of a moral transformation in the conduct of human affairs.
Madiba’s light shone so brightly, even from that narrow Robben Island cell, that in the late ‘70s he could inspire a young college student on the other side of the world to reexamine his own priorities, could make me consider the small role I might play in bending the arc of the world towards justice. And when later, as a law student, I witnessed Madiba emerge from prison, just a few months, you’ll recall, after the fall of the Berlin Wall, I felt the same wave of hope that washed through hearts all around the world.
Do you remember that feeling? It seemed as if the forces of progress were on the march, that they were inexorable. Each step he took, you felt this is the moment when the old structures of violence and repression and ancient hatreds that had so long stunted people’s lives and confined the human spirit – that all that was crumbling before our eyes. And then, as Madiba guided this nation through negotiation painstakingly, reconciliation, its first fair and free elections; as we all witnessed the grace and the generosity with which he embraced former enemies, the wisdom for him to step away from power once he felt his job was complete, we understood that – we understood it was not just the subjugated, the oppressed who were being freed from the shackles of the past. The subjugator was being offered a gift, being given a chance to see in a new way, being given a chance to participate in the work of building a better world.
We Will Not Be Terrorized (December 2015), Naturalization Ceremony speech (December 2015)
Speech (10 January 1930) as quoted in The Communist International (1936) Vol. 13
Letter to Satsvarupa, San Francisco, (9 April 1968)
Part 1.3 Rights of Man
1790s, Rights of Man, Part I (1791)
As quoted in "Ronald Reagan and Race" https://www.nationalreview.com/2019/08/ronald-reagan-and-race-richard-nixon-tape/ (August 2019), by Jay Nordlinger, National Review
1980s, First term of office (1981–1985)
As quoted in http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/txt_ambedkar_salvation.html
“Lord, make me an instrument of thy peace. Where there is hatred, let me sow love.”
Source: Life, Sex, and Ideas: The Good Life Without God (2002), Chapter 47, “Remembrance” (p. 173)
Source: Twelve Steps to a Compassionate Life
The monster to Robert Walton in Ch. 24
Frankenstein (1818)
“Love turns, with little indulgence, to indifference or disgust: hatred alone is immortal.”
Source: On the Pleasure of Hating
"You Have Loved Enough"
Ten New Songs (2001)
Context: I swept the marble chambers,
But you sent me down below.
You kept me from believing
Until you let me know:
That I am not the one who loves —
It's love that chooses me.
When hatred with his package comes,
You forbid delivery.
“When a man learns to love, he must bear the risk of hatred.”
Variant: The moment people come to know love, they run the risk of carrying hate.
Variant: Holding anger is a poison. It eats you from inside. We think that hating is a weapon that attacks the person who harmed us. But hatred is a curved blade. And the harm we do, we do to ourselves.
Source: The Five People You Meet in Heaven (2003)
Source: Catching Fire
Source: Hardboiled Wonderland and the End of the World (1985), Chapter 32, Shadow in the Throes of Death
Source: Hard-Boiled Wonderland and the End of the World
Context: First, about the mind. You tell me there is no fighting or hatred or desire in the Town. That this is a beautiful dream, and I do want your happiness. But the absence of fighting or hatred or desire also means the opposites do not exist either. No joy, no communion, no love. Only where there is disillusionment and depression and sorrow does happiness arise; without the despair of loss, there is no hope.
“Hatred is always self hatred, and there is something suicidal about it.”
Source: The Mask of Apollo (1966)
Source: The Count of Monte Cristo
Source: The Full Cupboard of Life
“I believe in the power of laughter and tears as an antidote to hatred and terror”
Source: The Beauty Myth
Source: The Demolished Man
“I'm a slave to my emotions, to my likes, to my hatred of boredom, to most of my desires.”
Source: This Side of Paradise
Proposal for Princess Mononoke http://www.nausicaa.net/miyazaki/mh/story_proposal.txt
Source: The End of Faith: Religion, Terror, and the Future of Reason
Source: The Darkest Child
Source: The True Believer: Thoughts on the Nature of Mass Movements
“Passionate hatred can give meaning and purpose to an empty life.”
Section 75
The True Believer (1951), Part Three: United Action and Self-Sacrifice
Context: Passionate hatred can give meaning and purpose to an empty life. Thus people haunted by the purposelessness of their lives try to find a new content not only by dedicating themselves to a holy cause but also by nursing a fanatical grievance. A mass movement offers them unlimited opportunities for both.
Last paragraph of section III of Antidotes for fear, page 122 (see link at top of the section)
1960s, Strength to Love (1963)
Source: A Testament of Hope: The Essential Writings and Speeches
Source: The Fire Next Time
"The Destructive Character" Frankfurter Zeitung (20 November 1931)
Source: Reflections: Essays, Aphorisms, Autobiographical Writings
“Hatred is so much easier to win than love - and so much harder to get rid of.”
Source: Six Cousins Again
"Glory Falls"
I Shall Not Be Moved (1990)
Source: Letter to My Daughter
