Quotes About Power

phenomenon for which the word-minting power of the German language did not fail: Zweifrontenkrieg.

Churchill himself found it all thrilling. "After all," he told an interviewer with the Chicago Daily News later that week, "what more glorious thing can a spirited young man experience than meeting an opponent at four hundred miles an hour, with twelve or fifteen hundred horse power in his hands and unlimited offensive power? It is the most splendid form of hunting conceivable.

But no matter how far Germany advanced or how much more territory it seized, Hitler would not prevail. The might of the British Empire—"nay, in a certain sense, the whole English-speaking world"—was on his trail, "bearing with them the swords of justice.

Marxism, however, is not primarily a theory of class structure; it is above all a theory of class struggle.

There are no ethics when you're dealing with the police. Or I should say when the police are dealing with you. You're supposed to be bound by ethics. The police don't have ethics. They act on the assumption that they're 'getting the truth,' whereas you are 'protecting a criminal

We have graft today. A hundred years ago we had graft. We probably have more today than we had a hundred years ago. For three generations now people have been following reformers, fighting all sort of graft.—And what has it brought them, sweetheart? Not a damn thing, except more graft than when they started

Every eight years, the people swallow some politician hook, line, and sinker and make him president. They hold him on the political stomach for about six years. Then they commence to get indigestion because the politicians quit pouring the soda bicarbonate of publicity into their stomachs. At the end of eight years, they vomit him up in order to swallow someone else

Genuine heroism for man is still the power to support contradictions, no matter how glaring or hopeless they may seem.

In this view, man is an energy-converting organism who must exert his manipulative powers, who must damage his world in some ways, who must make it uncomfortable for others, etc., by his own nature as an active being. He seeks self-expansion from a very uncertain power base. Even if man hurts others, it is because he is weak and afraid, not because he is confident and cruel. Rousseau summed up this point of view with the idea that only the strong person can be ethical, not the weak one.

The self must be destroyed, brought down to nothing, in order for self-transcendence to begin. Then the self can begin to relate itself to powers beyond itself. It has to thrash around in its finitude, it has to die, in order to question that finitude, in order to see beyond it. To what? Kierkegaard answers: to infinitude, to absolute transcendence, the the Ultimate Power of Creation which made finite creatures.

The sadist doesn't create a masochist; he finds him already made.

Power for man, as the genius of Hegel saw, is the ability to support contradictions, nothing less.

It is this that makes people so willing 'to follow brash, strong-looking demagogues with tight jaws and loud voices: those who focus their measured words and their sharpened eyes in the intensity of hate, and so seem most capable of cleansing the world of the vague, the weak, the uncertain, the evil. Ah, to give oneself over to their direction—what calm, what relief.

The important conclusion for us is that the groups use the leader sometimes with little regard for him personally, but always with regard to fulfilling their own needs and urges.

The thing that has to be explained in human relations is precisely the fascination of the person who holds or symbolizes power. There is something about him that seems to radiate out to others and to melt them into his aura, a "fascinating effect," as Christine Olden called it, of "the narcissistic personality"3 or, as Jung preferred to call him, the "mana-personality.

Cultural relativity is a pitiless weapon precisely because it sets our hero-systems up on end.

Man is naturally humble, naturally grateful, naturally guilty, naturally transcended, naturally a sufferer; he is small, pitiful, weak, a passive taker who tucks himself naturally in a beyond of superior, awesome, all-embracing power.

I think if we push the analysis to its ultimate point we have to say that each earthly father accuses us of our impotence if we become truly creative personalities; they remind us that we are born of men and not gods. No living person can give genius the powers it needs to shoulder the meaning of the world.

This is the most remarkable achievement of the Christian world picture: that it could take slaves, cripples, imbeciles, the simple and the mighty, and make them all secure heroes, simply by taking a step back from the world into another dimension of things, the dimension called heaven.

The personality can truly begin to emerge in religion because God, as an abstraction, does not oppose the individual as others do, but instead provides the individual with all the powers necessary for independent self-justification. What greater security than to lean confidently on God, on the Fount of creation, the most terrifying power of all? If God is hidden and intangible, all the better: that allows man to expand and develop by himself.

We are born to action; and whatever is capable of suggesting and guiding action has power over us from the first." WILLIAM JAMES

If we don't have the omnipotence of gods, we at least can destroy like the gods.

Probably, if most of us had our way, we would try to maximize the predictability of everyone else, while leaving ourselves free to inject novelty into our relationships. Only this kind of power would give us complete safety and control. But it would also be dull.

in order for this power to truly captivate us, it has to be generated in the creation of meaning and in social performance