Quotes About Evil

belki onun tepkisi de benimki gibi olur, diyordum içimden. belki bütün bu cinayetleri asl?nda olduÄŸu gibi bencilce yap?lm?? bir kötülük olarak görmek yerine kötü, ac?kl? ve hatta pitoresk bir vahÅŸet olarak görürdü. (''ben hayatta her ÅŸeyi yapt?m,'' diye böbürlenmez miydi yaÅŸl? tolstoy, ''bir adam bile öldürdüm.'')

and sharp-faced, like Boris, but with an evil red-rimmed gaze and tiny, brownish sawteeth. He made me think of a rabid fox.

We Chroniclers do well to be afraid when we approach those parts of our histories (our natures) that deal with evil, the depraved, the benighted. Describing, we become. We even - and I've see it and have shuddered - summon. The most innocent of poets can write of ugliness and forces he has done no more than speculate about - and bring them into his life. I tell you, I've seen it, watched it...

Jerott's hand increased its grip on her arm. 'He is an island with all its bridges wantonly severed. What hostage to evil,' said Jerott, poetic in his thumping displeasure, 'will this night's business conceive?' 'I don't know. But they're both nice and clean, if that's anything,' said Philippa. And led the way philosophically down.

Hell's hell again: the de'il's back.

Evil the drink and ill the resting place. I am not, unfortunately, asleep.

Evil matters. So does love. So does pity. My pilgrim," said the Dame de Doubtance gently, "you have still three bitter lessons to learn.

What do we find God 'doing about' this business of sin and evil?...God did not abolish the fact of evil; He transformed it. He did not stop the Crucifixion; He rose from the dead.

this is the weakness of most 'edifying' or 'propaganda' literature. There is no diversity...You cannot, in fact, give God His due without giving the devil his due also.

If God made everything, did He make the Devil?' This is the kind of embarrassing question which any child can ask before breakfast, and for which no neat and handy formula is provided in the Parents' Manual…Later in life, however, the problem of time and the problem of evil become desperately urgent, and it is useless to tell us to run away and play and that we shall understand when we are older. The world has grown hoary, and the questions are still unanswered.

For among my people are found wicked men: they lay wait, as he that setteth snares; they set a trap, they catch men.

If avarice is the sin of the haves against the have-nots, envy is the sin of the have-nots against the haves. If we want to see what they look like on a big scale, we may say that avarice has been the sin of the Anglo-Saxon democracies, and envy the sin of Germany. Both are cruel—the one with a heavy, complacent, and bloodless cruelty; the other with a violent, calculated, and savage cruelty. But Germany only displays in accentuated form an evil of which we have plenty at home.

Evil is the soul's choice of the not-God. The corollary is that damnation, or hell, is the permanent choice of the not-God. God does not (in the monstrous old-fashioned phrase) "send" anybody to hell; hell is that state of the soul in which its choice becomes obdurate and fixed; the punishment (so to call it) of that soul is to remain eternally in the state that it has chosen.

The possibility of evil exists from the moment that a creature is made that can love and do good because it chooses and not because it is unable to do anything else. The actuality of evil exists from the moment that that choice is exercised in the wrong direction.

Ford Prefect suppressed a little giggle of evil satisfaction, realized that he had no reason to suppress it, and laughed out loud, a wicked laugh.

I was feeling pretty raw about my own species because we presume to draw a distinction between what we call good and what we call evil. We find our images of what we call evil in things outside ourselves, in creatures that know nothing of such matters, so that we can feel revolted by them, and, by contrast, good about ourselves.

Even the evil-looking bird perched on a rod in the bar had stopped screeching out the names and addresses of local contract killers, which was a service it provided for free.

We find our images of what we call evil in things outside ourselves, in creatures that know nothing of such matters, so that we can feel revolted by them, and, by contrast, good about ourselves.

It was impossible to explain why, but their smooth and sleek white bodies seemed to be the utter embodiment of clean, clinical evil.

Smith, quoting British philosopher Edmund Burke, ended Who Speaks for Birmingham? by saying: "All that is necessary for the triumph of evil is for good men to do nothing.

There are monsters in the world. They're called human beings." —Michael Diamond, from The Life Beyond

at least the higher animals have souls, and they are inevitably saved. Only man, who has the capacity for good and evil, can be damned.

it is the intention to do wickedness that is this world's true evil.

The divide between the wealthy and everyone else is a false dichotomy—and one that obscures the real problem: there are many wicked people in the world, rich and poor. That is the real divide—between those who strive to do good, and those who strive only for themselves. Money magnifies the harm the wealthy can do, of course, allowing them to parade their vulgarity and malfeasance in full view of the rest of us.