Quotes About Violence

Rogers held that there is not one fact or piece of data that will ever make war (or even preparing for war) morally permissible.

The three times rule is: let's direct and correct the child each time he is too impulsive, but don't punish him until the third time. The exception to this rule is, of course, if he is being violent or dangerous. When people punish boys for their first impulse rather than guiding them into a three times format, they are generally penalizing males unfairly for utilizing MEI to learn who to be and who to become.

we must absolutely deepen our understanding of male development—and alter the limited paradigms we use—right away. To keep saying that "masculinity" causes violence is to specifically not study epidemiological and toxicological causation for violence, and thus, perpetuate a cycle of violence and distress into the next generation.

Drama lives on conflict. If you're trying to deal with social issues seriously, there's no way of avoiding violence, which is so present in society.

When I first envisioned 'Funny Games' in the mid-1990s, it was my intention to have an American audience watch the movie. It is a reaction to a certain American cinema, its violence, its naivety, the way American cinema toys with human beings. In many American films, violence is made consumable.

This analogy can also be found in Jon Pahl, Empire of Sacrifice (New York: New York University Press, 2010), 20. [19]

I'd never seen a guy get the shit kicked out of him without a punch being landed, but there's a first time for everything, and my father had shown how to do it. Principle Spence offered nothing in return.

There was a famous story, some reporters asked a door gunner, "How can you shoot women and children?" and he'd answered, "It's easy, you just don't lead 'em so much."

for years now there had been no country here but the war.

you could also hear the other, some young soldier speaking in all bloody innocence, saying, 'All that's just a load, man. We're here to kill gooks. Period.' Which wasn't at all true of me. I was there to watch.

You'd meet an optimism that no violence could unconvince, or a cynicism that would eat itself empty every day and then turn, hungry and malignant, on whatever it could for a bite, friendly or hostile, it didn't matter.

We never announced a scorched-earth policy; we never announced any policy at all, apart from finding and destroying the enemy, and we proceeded in the most obvious way. We used what was at hand, dropping the greatest volume of explosives in the history of warfare over all the terrain within the thirty-mile sector which fanned out from Khe Sanh. Employing saturation-bombing techniques, we delivered more than 110,000 tons of bombs to those hills during the eleven-week containment of Khe Sanh.

And they were killers. Of course they were; what would anyone expect them to be?

I celebrated last Thanksgiving in an old-fashioned way. I invited everyone in my neighborhood to my house, we had an enormous feast, and then I killed them and took their land." – Jon Stewart

Our incredible bewilderment (wilderness separation) blinds us from seeing that our many personal and global problems primarily result from our assault of and separation from the natural creation process within and around us. Our estrangement from nature leaves us wanting,and when we want there is never enough. Our insatiable wanting is called greed. It is a major source of our destructive dependencies and violence.

The "myth of redemptive violence undergirds American popular culture, civil religion, nationalism, and foreign policy," argues Walter Wink.48 It underwrites the belief that killing and/or dying for the national interest is a sacred duty and even privilege. Service to the nation—especially military service, and particularly dying for one's country—is the highest form of both civic and religious devotion.

Human beings seem to have a need to attribute a sacred, or at least quasi-sacred, character to their political bodies, their rulers, and the actions of those entities. One tragic but frequent result is the sacralization of one's own people, whether nation, race, or tribe, and the demonization of the other. Out of such religion comes a culture of hatred and even violence

Christ is Lord, Christ is victorious, and Christ conquers by cruciform faithful resistance: not by inflicting but by absorbing violence; not by actually killing but by speaking his powerful word.

The function of propaganda is to make evil look good, the demonic divine, violence like peacemaking, tyranny and oppression like liberation. It makes blind, unquestioning allegiance appear to be freely chosen, religiously appropriate devotion.

No matter how peaceful a situation might seem, you could never be protected from sudden, unexpected violence that might also engulf the stranger.

God withdrew from the temple in Ezekiel's day because He would not and could not dwell together with idolatry, immorality, and violence. The principle will never change—the Lamb will not be married to someone who remains wedded to his sins, in spite of what some modern teachers claim.

Then a white man raised his hand and said that, in those days, he had been involved in the Ku Klux Klan. Immediately after that, a black man sitting next to him—but a stranger to him—raised his hand and said that he had been a member of the Black Panthers! The two of them laughed and hugged while the audience cheered. That is how Jesus deals with racial hatred and prejudice, by changing the heart and bringing reconciliation, not by violent confrontation.

We had two dead white girls in a city that was six-sevenths black.

Bad things had a way of happening to people who opened their mouths in the Murder Capital of the United States.