Quotes about Extremism

The forbidden truth is that we are living by a set of lies which are necessary for short-term profit, at the expense of human physical and psychological life and global environmental integrity. We are living in a system where power ensures that the requirements of profit take priority over the requirements of living things-including the need to know that this is the case. Consequently our freedom extends as far as, and no further than, the satisfaction of these requirements, with all else being declared neurosis, paranoia, communism, extremism, the work of the devil, or Neptunian nonsense.

Fantastic doctrines (like Christianity or Islam or Marxism) require unanimity of belief. One dissenter casts doubt on the creed of millions. Thus the fear and the hate; thus the torture chamber, the iron stake, the gallows, the labor camp, the psychiatric ward.

Men love their ideas more than their lives. And the more preposterous the idea, the more eager they are to die for it. And to kill for it.

The question is not whether we will be extremists, but what kind of extremists we will be...The nation and the world are in dire need of creative extremists.

There isn't much point arguing about the word "libertarian." It would make about as much sense to argue with an unreconstructed Stalinist about the word "democracy" -- recall that they called what they'd constructed "peoples' democracies." The weird offshoot of ultra-right individualist anarchism that is called "libertarian" here happens to amount to advocacy of perhaps the worst kind of imaginable tyranny, namely unaccountable private tyranny. If they want to call that "libertarian," fine; after all, Stalin called his system "democratic." But why bother arguing about it?

It cannot in the opinion of His Majesty's Government be classified as slavery in the extreme acceptance of the word without some risk of terminological inexactitude.

The reserve of modern assertions is sometimes pushed to extremes, in which the fear of being contradicted leads the writer to strip himself of almost all sense and meaning.

Gallantry to women - the sure road to their favor - is nothing but the appearance of extreme devotion to all their wants and wishes, a delight in their satisfaction, and a confidence in yourself as being able to contribute toward it.

I had wanted simply to convey to the reader by way of concrete example that life holds a potential meaning under any conditions, even the most miserable ones. And I thought that if the point were demonstrated in a situation as extreme as that in a concentration camp, my book might gain a hearing. I therefore felt responsible for writing down what I had gone through, for I thought it might be helpful to people who are prone to despair.

Extreme fear can neither fight nor fly.

When all the archetypes burst out shamelessly, we plumb the depths of Homeric profundity. Two clichés make us laugh but a hundred clichés moves us because we sense dimly that the clichés are talking among themselves, celebrating a reunion. . . . Just as the extreme of pain meets sensual pleasure, and the extreme of perversion borders on mystical energy, so too the extreme of banality allows us to catch a glimpse of the Sublime.

The garden reconciles human art and wild nature, hard work and deep pleasure, spiritual practice and the material world. It is a magical place because it is not divided. The many divisions and polarizations that terrorize a disenchanted world find peaceful accord among mossy rock walls, rough stone paths, and trimmed bushes. Maybe a garden sometimes seems fragile, for all its earth and labor, because it achieves such an extraordinary delicate balance of nature and human life, naturalness and artificiality. It has its own liminality, its point of balance between great extremes.

The brute animals have all the same sensations of pain as human beings, and consequently endure as much pain when their body is hurt; but in their case the cruelty of torment is greater, because they have no mind to bear them up against their sufferings, and no hope to look forward to when enduring the last extreme pain....

While extremely sensitive as to the slightest approach to slander, you must also guard against an extreme into which some people fall, who, in their desire to speak evil of no one, actually uphold and speak well of vice. If you have to do with one who is unquestionably a slanderer, do not excuse him by calling him frank and free-spoken; do not call one who is notoriously vain, liberal and elegant; do not call dangerous levities mere simplicity; do not screen disobedience under the name of zeal; or arrogance, of frankness; or evil intimacy, of friendship. No, my friends, we must never, in our wish to shun slander, foster or flatter vice in others: but we must call evil evil, and sin sin, and so doing we shall serve God's glory.

It is extreme evil to depart from the company of the living before you die.

As for old age, embrace and love it. It abounds with pleasure, if you know how to use it. The gradually (I do not say rapidly) declining years are amongst the sweetest in a man's life; and, I maintain, that even where they have reached the extreme limit, they have their pleasure still.

The Myth of the Angry White Male What has sprung up is a strange kind of thinking. . . . Americans are unhappy with their lot. They are feeling insecure - layoffs and corporate downsizing have made their future uncertain. Stirred up by talk radio, the theory goes, large numbers of formerly sensible people have embraced 'hate' and 'extremism.' Most of these, according to the media, are white guys. A Washington Post/ABC pre-election poll asked voters if they were angry 'about the way the federal government works.' Four out of five white males said no. 62 percent of white men voted for Republican House candidates (38 percent for Democrats in 1994, a ten-point increase from the 1990 midterm elections). But was this special to their gender? In 1994 white women voted for Republican House candidates by a 55 to 45 percent majority. Significantly, there isn't single article decrying 'angry white females.'

Wealth is not of necessity a curse, nor poverty a blessing. Wholesome and easy abundance is better than either extreme; better for our manhood that we have enough for daily comfort; enough for culture, for hospitality, for Christian charity. More than this may or may not be a blessing. Certainly it can be a blessing only by being accepted as a trust.

The antithesis between death and life is not so stark for the Christian as it is for the atheist. Life is a process of becoming, and the moment of death is the transition from one life to another. Thus it is possible for a Christian to succumb to his own kind of death-wish, to seek that extreme of other-worldliness to which the faith has always been liable, especially in periods of stress and uncertainty. There may appear a marked preoccupation with death and a rejection of all temporal things. To say that this world is in a fallen state and that not too much value must be set upon it, is very far from the Manichaean error of supposing it to be evil throughout. The Christian hope finds ambivalence in death: that which destroys, also redeems.

Extremes meet and there is no better example than the haughtiness of humility.

I am thankful for small mercies. I compared notes with one of my friends who expect everything of the universe, and is disappointed when anything is less than the best, and I found that I begin at the other extreme, expecting nothing, and am always full of thanks for moderate good. . . . If we will take the good we find, . . . we shall have heaping measures. . . .

We ascribe beauty to that which is simple; which has no superfluous parts; which exactly answers its end; which stands related to all things; which is the mean of many extremes.

Was not Jesus an extremist for love - "Love your enemies, bless them that curse you, pray for them that despitefully use you." Was not Amos an extremist for justice - "Let justice roll down like waters and righteousness like a mighty stream." Was not Paul an extremist for the gospel of Jesus Christ - "I bear in my body the marks of the Lord Jesus." Was not Martin Luther an extremist - "Here I stand; I can do none other so help me God." Was not John Bunyan an extremist - "I will stay in jail to the end of my days before I make a butchery of my conscience." Was not Abraham Lincoln an extremist - "This nation cannot survive half slave and half free." Was not Thomas Jefferson an extremist - "We hold these truths to be self-evident, that all men are created equal." So the question is not whether we will be extremist but what kind of extremist will we be. Will we be extremists for hate or will we be extremists for love? Will we be extremists for the preservation of injustice - or will we be extremists for the cause of justice? In that dramatic scene on Calvary's hill, three men were crucified. We must not forget that all three were crucified for the same crime -the crime of extremism. Two were extremists for immorality, and thusly fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment.

The abstractionist and the materialist thus mutually exasperating each other, and the scoffer expressing the worst of materialism, there arises a third party to occupy the middle ground between these two, the skeptic, namely. He finds both wrong by being in extremes. He labors to plant his feet, to be the beam of the balance.

The Lord is in control. He knows the end from the beginning. He has given us adequate instruction that, if followed, will see us safely through any crisis. His purposes will be fulfilled, and someday we will understand the eternal reasons for all of these events. Therefore, today we must be careful to not overreact, nor should we be caught up in extreme preparations, but what we must do is keep the commandments of God and never loose hope!

Paul, using the examples of differing opinions about food and days among the believers in Rome, teaches that Christians should not despise or judge others. He does not advise them to find a happy medium between the contending opinions or to average the two extremes in a compromise. On the contrary, he admonished them that "every one be fully convinced in his own mind" (Rom. 14:5), because God is able to make both stand, as both of them are serving the Lord in obedience to their individual convictions of His will. . . . Each of us has to find personally what is the will of God for his own life, and let all others meet their responsibility to do the same. . . . For God, by giving different commands to many, and putting them together according to His plan, shall accomplish ultimately His complete will.

The surest defense against Evil is extreme individualism, originality of thinking, whimsicality, even, if you will, eccentricity. That is, something that can't be feigned, faked, imitated; something even a seasoned impostor couldn't be happy with.

Perfectionism is the enemy of creation, as extreme self-solicitude is the enemy of well-being.

Heard so oft In worst extremes, and on the perilous edge Of battle.

A gulf profound as that Serbonian bog Betwixt Damiata and Mount Casius old, Where armies whole have sunk: the parching air Burns frore, and cold performs th' effect of fire. Thither by harpy-footed Furies hal'd, At certain revolutions all the damn'd Are brought, and feel by turns the bitter change Of fierce extremes,--extremes by change more fierce; From beds of raging fire to starve in ice Their soft ethereal warmth, and there to pine Immovable, infix'd, and frozen round, Periods of time; thence hurried back to fire.