Anger

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

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• From Macho Sluts (1988)

  On my lonesome, I braved the antagonism of bar owners and the Women’s Center to put up flyers announcing an initial meeting. But I got very little thanks for sticking my neck out. In the 1970s, the only politically correct form for an organization to take was the collective, and all decisions were supposed to be made by consensus. Individuality was seen as patriarchal, and anybody who took initiative got hammered down. I hated this. I wanted officers for the group—officers who actually did their jobs—and I wanted to be able to have business meetings that ended before two a.m. That couldn’t happen unless we took a vote and settled things by a simple majority vote. Otherwise, one person who objected to what we wanted to do could filibuster and prevent us from creating a handout for orientation, selecting a logo, or making T-shirts. You did not want to be in the room if I dared suggest that we let bisexual or transsexual women join Samois. Ugly things were said that would have made any right-wing bigot proud. I never ceased to be amazed by the ways that feminism could be twisted to justify a morality that duplicated every prejudice held by fundamentalist Christians—except for the part about lesbians. Samois eventually exploded in a vicious bout of infighting that left all of us feeling deeply injured and shaken. But before the various rifts and factions tore the group apart, it managed to do some very good things to make it possible for S/M dykes to find one another and get information about how to act out their fantasies in a safe way that still allowed for intensity. First, we published What Color Is Your Handkerchief , a pamphlet I typed, laid out with rubber cement, and photocopied, then collated and stapled in my living room. It contained just about every article we could find on the topic of S/M, plus some graphics. Every small printing of the pamphlet sold out very quickly, despite the fact that local women’s bookstores either wouldn’t carry it at all or sold it from under the counter. That meant you had to ask for it, which was a daunting prospect if you knew the clerk was a hostile, anti-S/M, and anti-pornography devotee. That was the equivalent of coming out as a woman-hating pervert and could cost you your slot on the women’s clinic collective or your application for admission to a women’s studies department. Women got discriminated against for having leather jackets then. It was a heartbreaking struggle to see our world divided because some of us needed a different kind of sex in order to be satisfied.

• From Sketch for a Theory of the Emotions (1939)

  If acts of substitution are impossible, or do not produce an adequate solution, the tension persists, manifested by a tendency to abandon the problem, to wander away, or to withdraw into one's own thoughts in an attitude of passivity. As we have said, indeed, the subject finds himself subjected to the positive attraction of the end in view and to the negative, repellent influence of the barrier: furthermore, the fact that he has consented to undergo the trial has conferred a negative value upon all the other objects in the field, in the sense that all diversions irrelevant to the task are ipso facto impossible. The subject is thus imprisoned, as it were, in a space fenced in on every side: there is only one positive way out, and that is closed by the specific barrier. This situation corresponds to the diagram below: 1 Lewin, Vorsata, Wille und Bedurtnis , Psy. Forschurtg, VII, 1926. 2 Dembo, Das Aerger als dynamisches Problem . Psy. Forschung, 1931, pp. 1-144. 3 (Bib. de Philosophic Scientifique), pp. 138-42. Escape is a merely barbarous solution, for it means breaking through the barrier and accepting a diminution of the self. Falling back upon one's self (encystment) which erects a protective barrier between the hostile field of action and oneself, is another, equally mediocre solution. Prolongation of the ordeal may end in emotional disorders, or in other and still more primitive ways of liberating tensions. The fits of anger, sometimes very violent, which supervene in certain persons have been capably studied in the work of T. Dembo. The situation undergoes a structural simplification. In anger, and doubtless in all the emotions, there is a weakening of the barriers that separate the deeper from the more superficial levels of the self which normally ensure the regulation of action by the deep personality and maintain the self-control: a weakening of the barriers between the real and the unreal. On the other hand, because the path to action is blocked, tensions between the external and the internal continue to augment: a negative character extends uniformly to all the objects in the field, they lose their proper value. . . . The privileged way towards the goal having vanished, the differentiated structure that the problem had imposed upon the field is destroyed. The particular facts, notably the various physiological reactions which we are pleased to describe by attaching particular meanings to them, are not intelligible unless we start from this integral conception of the topology of emotion ...' Here, then, at the end of this long quotation, we arrive at a functional conception of anger. Clearly anger is not an instinct nor a habit, nor is it a calculated action; it is an abrupt solution of conflict, a way of cutting the gordian knot. And we are back again at Janet's distinction between the superior kind of behaviour and the inferior or derived.

• From Lady Chatterley's Lover (1928)

  "No! But he doesn't really want it. He only loves me to be near him, but not to touch him." "My God, what a generation!" "He would like me most of all to be a model for him to paint from. Only I never wanted to." "God help him! But he looks down-trodden enough for anything." "Still, you wouldn't mind so much the talk about him?" "My God, Connie, all the bloody contriving!" "I know! It's sickening! But what can I do?" "Contriving, conniving; conniving, contriving! Makes a man think he's lived too long." "Come, Father, if you haven't done a good deal of contriving and conniving in your time, you may talk." "But it was different, I assure you." "It's _always_ different." Hilda arrived, also furious, when she heard of the new developments. And she also simply could not stand the thought of a public scandal about her sister and a gamekeeper. Too, too humiliating! "Why should we not just disappear, separately, to British Columbia, and have no scandal?" said Connie. But that was no good. The scandal would come out just the same. And if Connie was going with the man, she'd better be able to marry him. This was Hilda's opinion. Sir Malcolm wasn't sure. The affair might still blow over. "But will you see him, Father?" Poor Sir Malcolm! he was by no means keen on it. And poor Mellors, he was still less keen. Yet the meeting took place: a lunch in a private room at the club, the two men alone, looking one another up and down. Sir Malcolm drank a fair amount of whiskey, Mellors also drank. And they talked all the while about India, on which the young man was well informed. This lasted during the meal. Only when coffee was served, and the waiter had gone, Sir Malcolm lit a cigar and said, heartily: "Well, young man, and what about my daughter?" The grin flickered on Mellors's face. "Well, Sir, and what about her?" "You've got a baby in her all right." "I have that honour!" grinned Mellors. "Honour, by God!" Sir Malcolm gave a little squirting laugh, and became Scotch and lewd. "Honour! How was the going, eh? Good, my boy, what!?" "Good!"

• From Macho Sluts (1988)

  And more people will remain convinced there is something terribly wrong with them because they have these awful fantasies about being restrained, dominated, or punished, and if they ever dare to look for someone who will do any of those wicked things, they will “get what they deserve”—i.e., snuffed. Two distributors of S/M videos—a small business in Florida that sold wooden bondage devices and a handful of movie titles, and Centurions in Los Angeles—have been busted. The LAPD has reportedly visited gay video companies and warned them to stop distributing S/M movies. Vice cops in Grand Rapids, Michigan, went on a campaign against kiddy porn early in 1987. When they couldn’t find any, they went outside their own city limits into another town to arrest an S/M couple who frequently entertain folks in the scene and market movies they’ve made of themselves and some of their friends. In the process, Faye Marie (“Marquise Marie”) Bond and Gerald Bond reported that their home was trashed, all their business records and personal address books were confiscated, and their bank accounts were frozen. This has made it difficult for them to organize support and impossible for them to continue to make a living. Until the police killed all of her fish by emptying ashtrays into the tanks, Mrs Bond had raised and sold tropical fish. Her husband ran a straight video production company. They are charged with obscenity and running a house of ill-fame. They may succeed in getting acquitted, but the arrest alone has punished them in a way that having their charges dismissed will not repair. In 1986, local police raided an S/M party held in the home of a heterosexual couple in a small town in Pennsylvania, and arrested nearly thirty people. Marie Morrell and her husband had to endure sensationalistic publicity and high legal costs to fight the resulting prostitution charges. They were acquitted, but many of their belongings have not been returned, and their privacy, happiness, and livelihood (they ran an Italian restaurant) are irreparably damaged. Drummer , a gay male S/M magazine, has run into so many distribution problems, they have decided to remove most bondage photos so they can keep the magazine on newsstands. The venerable S/M contact publication, SMAds , has ceased publication, reportedly because the producer feared prosecution for obscenity.

• From Sketch for a Theory of the Emotions (1939)

  The situation undergoes a structural simplification. In anger, and doubtless in all the emotions, there is a weakening of the barriers that separate the deeper from the more superficial levels of the self which normally ensure the regulation of action by the deep personality and maintain the self-control: a weakening of the barriers between the real and the unreal. On the other hand, because the path to action is blocked, tensions between the external and the internal continue to augment: a negative character extends uniformly to all the objects in the field, they lose their proper value. . . . The privileged way towards the goal having vanished, the differentiated structure that the problem had imposed upon the field is destroyed. The particular facts, notably the various physiological reactions which we are pleased to describe by attaching particular meanings to them, are not intelligible unless we start from this integral conception of the topology of emotion ...' Here, then, at the end of this long quotation, we arrive at a functional conception of anger. Clearly anger is not an instinct nor a habit, nor is it a calculated action; it is an abrupt solution of conflict, a way of cutting the gordian knot. And we are back again at Janet's distinction between the superior kind of behaviour and the inferior or derived. But here that distinction assumes its full meaning: it is we who put ourselves into a state of total inferiority, because at that very low level our demands are smaller; we satisfy ourselves at less cost. Being unable, in a state of high tension, to find the delicate and precise answer to a problem, we act upon ourselves, we abase and transform ourselves into a being for whom the grossest and least adapted solutions are good enough (for example, tearing up the paper on which a problem is stated). Thus anger now appears as an escape; the angry subject is like a man who is unable to untie the knots of the cords that bind him, and who writhes about in his bonds. And the 'angry' conduct, though less well adapted to the problem than the superior — and impossible — behaviour that would solve it, is still precisely and perfectly adapted to his need to break the tension, to shake the leaden weight off his shoulders. We shall be better able to understand the examples we were citing above: the psychasthenic who comes to see Janet wants to make her confession to him. But the task is too difficult. Here she is, in a confined, threatening world which is waiting for her to perform a definite action and at the same time repelling her. Janet himself signifies by his attitude that he is listening and is attentive; but at the same time his prestige, his personality, etc. repulse that confession.

• From Lady Chatterley's Lover (1928)

  "I hated it. And she hated me. My God, how she hated me before that child was born! I often think she conceived it out of hate. Anyhow, after the child was born I left her alone. And then came the war, and I joined up. And I didn't come back till I knew she was with that fellow at Stacks Gate." He broke off, pale in the face. "And what is the man at Stacks Gate like?" asked Connie. "A big baby sort of fellow, very low-mouthed. She bullies him, and they both drink." "My word, if she came back!" "My God, yes! I should just go, disappear again." There was a silence. The pasteboard in the fire had turned to grey ash. "So when you did get a woman who wanted you," said Connie, "you got a bit too much of a good thing." "Ay! Seems so! Yet even then I'd rather have her than the never-never ones: the white love of my youth, and that other poison-smelling lily, and the rest." "What about the rest?" said Connie. "The rest? There is no rest. Only to my experience the mass of women are like this: most of them want a man, but don't want the sex, but they put up with it, as part of the bargain. The more old-fashioned sort just lie there like nothing and let you go ahead. They don't mind afterwards: then they like you. But the actual thing itself is nothing to them, a bit distasteful. And most men like it that way. I hate it. But the sly sort of women who are like that pretend they're not. They pretend they're passionate and have thrills. But it's all cockaloopy. They make it up.--Then there's the ones that love everything, every kind of feeling and cuddling and going off, every kind except the natural one. They always make you go off when you're _not_ in the only place you should be, when you go off.--Then there's the hard sort, that are the devil to bring off at all, and bring themselves off, like my wife. They want to be the active party.--Then there's the sort that's just dead inside: but dead: and they know it. Then there's the sort that puts you out before you really 'come,' and go on writhing their loins till they bring themselves off against your thighs. But they're mostly the Lesbian sort. It's astonishing how Lesbian women are, consciously or unconsciously. Seems to me they're nearly all Lesbian." "And do you mind?" asked Connie. "I could kill them. When I'm with a woman who's really Lesbian, I fairly howl in my soul, wanting to kill her." "And what do you do?" "Just get away as fast as I can." "But do you think Lesbian women any worse than homosexual men?"

• From The Decameron (1353)

  Meanwhile, the king, who had at first sight been greatly taken with the damsel, calling her to mind and feeling himself well of body, determined, albeit it was nigh upon day, to go and abide with her awhile. Accordingly, he betook himself privily to La Cuba with certain of his servants and entering the pavilion, caused softly open the chamber wherein he knew the girl slept. Then, with a great lighted flambeau before him, he entered therein and looking upon the bed, saw her and Gianni lying asleep and naked in each other's arms; whereas he was of a sudden furiously incensed and flamed up into such a passion of wrath that it lacked of little but he had, without saying a word, slain them both then and there with a dagger he had by his side. However, esteeming it a very base thing of any man, much more a king, to slay two naked folk in their sleep, he contained himself and determined to put them to death in public and by fire; wherefore, turning to one only companion he had with him, he said to him, 'How deemest thou of this vile woman, on whom I had set my hope?' And after he asked him if he knew the young man who had dared enter his house to do him such an affront and such an outrage; but he answered that he remembered not ever to have seen him. The king then departed the chamber, full of rage, and commanded that the two lovers should be taken and bound, naked as they were, and that, as soon as it was broad day, they should be carried to Palermo and there bound to a stake, back to back, in the public place, where they should be kept till the hour of tierce, so they might be seen of all, and after burnt, even as they had deserved; and this said, he returned to his palace at Palermo, exceeding wroth.

• From Under the Banner of Heaven (2003)

  fundamentals of the Constitution.” On October 4, 1982, Dan was driving home after meeting with another candidate for sheriff (the American Fork police chief, with whom Dan had hoped to engage in a public debate), when he was stopped on Interstate 15 by a Utah state trooper for speeding and not having a vehicle inspection sticker. “I had already had some confrontations with the officer who pulled me over,” Dan allows. “He knew I would be driving home from this debate meeting, and he had set a trap for me. They wanted to get a felony against me so I couldn’t run for office, and they swarmed me on the freeway. I had just published an important article in the paper—a very important article—which had really unnerved a lot of people, about how the powers of government were being improperly used through improper warrants of arrest—how it was unconstitutional to stop a person on the freeway and arrest them. “When the officer pulled me over, he told me he had read my article—‘I’ve got it right here in my car,’ he said. So I told him, ‘Well, if you’ve read the article, you understand why you can’t arrest me right now. If you want to arrest me, go get a warrant from a judge, bring it to my home, and I’ll conform to the proper procedures.’ ” Dan had by now locked the car doors and rolled up all the windows, leaving only a one-inch gap at the top of the driver’s window, which, he says, “I figured was narrow enough to keep a hand from reaching in and grabbing me, but would allow me to talk to the officer.” The trooper wasn’t amused. He ordered Dan out of the car. “When I refused to get out,” says Dan, “the cop did something I hadn’t anticipated: he grabbed the top of the window with both hands and pulled hard, pulling the window out of its tracks, and then he tried to reach in and grab me. So I said, ‘Well, I gotta go now! See you later!’ and took off.” The state troopers gave chase and apprehended Dan a short while later. He was charged with five crimes (including second-degree felony escape, third- degree felony assault by a prisoner, and evading an officer) and locked up in the county jail. At his justice court trial, Dan served as his own attorney and attempted to mount a defense based on several arcane points of constitutional law. The judge repeatedly pointed out, however, that justice courts in Utah are not empowered to hear constitutional matters, which infuriated Dan. He was further angered when the judge overruled his objection to the makeup of the

• From Under the Banner of Heaven (2003)

  Mormons were eager to embrace any Gentiles who cared to convert, but the Saints had little interest in associating with Missourians who remained too ignorant or obstinate to grasp God’s plan for mankind. Joseph preached something he called “free agency”; everyone was free to choose whether to be on the side of the Lord or the side of wickedness; it was an entirely personal decision—but woe to those who decided wrong. If you knowingly chose to shun the God of Joseph and the Saints, you were utterly undeserving of sympathy or mercy. This polarizing mind-set—“If you’re not with us, you’re against us”—was underscored by a revelation Joseph received in 1831, in which God commanded the Saints to “assemble yourselves together to rejoice upon the land of Missouri, which is the land of your inheritance, which is now the land of your enemies.” When Missourians became aware of this commandment, they regarded it as an open declaration of war—an impression that seemed to be confirmed by an article published in a Mormon newspaper promising that the Saints would “literally tread upon the ashes of the wicked after they are destroyed from off the face of the earth.” In the 1830s northwestern Missouri was still untamed country inhabited by rough, strong-willed characters. Jackson County residents initially responded to the perceived Mormon threat by holding town meetings, passing anti-Mormon resolutions, and demanding that civil authorities take some kind of action. When such gestures failed to stem the tide of Saints, however, the citizens of Independence took matters into their own hands. In July 1833 an armed mob of five hundred Missourians tarred and feathered two Latter-day Saints and destroyed a printing office because an LDS newspaper had published an article deemed overly sympathetic to the antislavery viewpoint. Three days later the same mob rounded up nine Mormon leaders and, under the threat of death, forced them to sign an oath promising to leave Jackson County within a year. That autumn, thugs razed ten homes, killed one Saint, and stoned numerous others. Then, one cold November night, vigilantes systematically terrorized every Mormon settlement in the region. After savagely beating the men, they drove twelve hundred Saints from their homes, forcing them to run for their lives into the frigid darkness. Most of them fled north across the Missouri River, never to

• From Macho Sluts (1988)

  Was this the way it was going to end? Tyre and Michael filtered over, their bouncer-instincts warning them that trouble was brewing. There were far too many toys that could become deadly weapons in this room to allow tempers to flare. But it was Anne-Marie who defused the situation, calling from the cross, “Oh, Joyous Day, where shall I stow all this lovely line?” Joy took the hint and slid out from under Roxanne’s feet, patted her goodbye, and went to put away her ropes. Her departure seemed to wake Chris up, and she turned Roxanne’s face to the light. “We have company,” she told Roxanne tenderly. Alex made her fists unknot and approached them once again, but this time she did not go to her haunches. She wound her fist in Roxanne’s hair and yanked her off the mat and onto all fours. “Get that fucking strap off your neck,” she told her, quietly furious. Roxanne was forced to let most of her upper-body weight hang from her hair while she used both hands to rip Kay’s collar off her throat. Kay saved her from the dilemma of what to do with it by plucking it from her fingers. Everyone was trying to be handy and inconspicuous at the same time. The storm finally broke when Alex’s palm connected with Roxanne’s rump. It was a thunderclap that heralded a downpour of blows. Chris went white as a sheet and lunged at Alex. But Tyre and Michael had her by the upper arms and jabbered in her face until she sank back down and let them distract her. “Daddy, you’re hurting me!” Roxanne screamed. Chris was furious. Anne-Marie walked in front of her, blocking her view of the spanking. “That’s right. Glad you’re finally back from vacation. Seems like you give your heart away to anybody who blisters your hide. So I thought I’d better remind you that you are not a free agent.” “I think we ought to play some music that appeals to you for a change, dear,” Anne-Marie said loudly to Joyous Day. She also came to stand between Alex and Chris, and Alex moved away to give them some room. “I don’t think Brian Eno would contribute t’ the light and frivolous atmosphere of this party outta bounds,” Joy frowned. “EZ, you are slackin’ off on your professional obligations. Go an’ get us some help from the gods of rock ‘n’ roll.” New music freshened the atmosphere. “She don’t belong to you, man,” Michael told Chris. “It was a loan. Don’t be uncool.” “Alex is not unreasonable,” Tyre chimed in. “I am sure you will get another chance to whale away on Roxanne if you don’t blow it now.” “Okay, okay,” Chris told them. Her teeth were chattering. “I think I need a jacket or something.” Kay heard her, and brought a blanket from behind the bar.

• From The Decameron (1353)

  Titus, having thus spoken, rose to his feet, with a countenance all disordered for anger, and taking Gisippus by the hand, went forth of the temple, shaking his head threateningly and showing that he recked little of as many as were there. The latter, in part reconciled by his reasonings to the alliance and desirous of his friendship and in part terrified by his last words, of one accord determined that it was better to have him for a kinsman, since Gisippus had not willed it, than to have lost the latter to kinsman and gotten the former for an enemy. Accordingly, going in quest of Titus, they told him that they were willing that Sophronia should be his and to have him for a dear kinsman and Gisippus for a dear friend; then, having mutually done each other such honours and courtesies as beseem between kinsmen and friends, they took their leaves and sent Sophronia back to him. She, like a wise woman, making a virtue of necessity, readily transferred to Titus the affection she bore Gisippus and repaired with him to Rome, where she was received with great honour.

• From Under the Banner of Heaven (2003)

  and crippling cold, anticipating their forced departure from Missouri, Joseph remained locked up along with nine other Mormon leaders indicted for treason and murder. The prophet, unrepentant, penned an angry screed from jail, warning, “The murders at Haun’s Mill, the exterminating order of Governor Boggs, and the one-sided rascally proceedings of the Legislature, have damned the State of Missouri to all eternity.” As the winter wore on, the tide of public opinion began to turn in the Saints’ favor. Details of the Haun’s Mill Massacre were reported in various Missouri newspapers, prompting calls for an investigation. Articles sympathetic to the Mormons were published throughout the region. The ongoing incarceration of Joseph and his brethren became a growing embarrassment to Governor Boggs, the legislature, and local officials, who were increasingly reluctant to bring the accused to trial lest the Saints win an acquittal. To save face, the sheriff responsible for guarding the jailed Mormons was encouraged by those in power to accept an $800 bribe, get drunk, and conveniently fall asleep, thereby allowing the prisoners to escape. On April 16, 1839, Joseph and his nine cell mates slipped away into the night and fled cross- country to rejoin their fellow Saints, most of whom had by then completed their exodus from Missouri and were safely across the Illinois state line.

• From Under the Banner of Heaven (2003)

  and appeared as though he might burst into tears. According to Lee, Dame vehemently protested, “I did not think there were so many of them, or I would not have had anything to do with it.” Losing his patience with Dame’s lack of spine, Haight turned to Lee and said, “Colonel Dame counseled and ordered me to do this thing, and now he wants to back out, and go back on me, and by God he shall not do it. . . . I will blow him to hell before he shall lay it all on me. He has got to stand up to what he did, like a man. He knows he ordered it done, and I dare him to deny it.” Having no adequate answer for this charge, Dame fell silent and turned his attention to supervising the disposal of the corpses. The Mormon militiamen, Lee reported, “piled the dead bodies up in heaps, in little gullies, and threw dirt over them. The bodies were only lightly covered, for the ground was hard, and the brethren did not have sufficient tools to dig with.” Within days, wolves and other scavengers had unearthed the dead emigrants from the shallow graves and scattered their remains across the meadow. Upon completion of this halfhearted, hastily undertaken burial, according to Lee, the Saints gathered in a circle at the site of the mass murder to offer “thanks to God for delivering our enemies into our hands.” Then the overseers of the massacre reiterated “the necessity of always saying the Indians did it alone, and that the Mormons had nothing to do with it. . . . It was voted unanimously that any man who should divulge the secret, or tell who was present, or do anything that would lead to a discovery of the truth, should suffer death.”

• From The Story of My Experiments with Truth (An Autobiography) (1927)

  until this day been able to decide whether I was right or wrong in using the ruler. Probably it was improper, for it was prompted by anger and a desire to punish. Had it been an expression only of my distress, I should have considered it justified. But the motive in this case was mixed. This incident set me thinking and taught me a better method of correcting students. I do not know whether that method would have availed on the occasion in question. The youngster soon forgot the incident, and I do not think he ever showed great improvement,. But the incident made me understand better the duty of a teacher towards his pupils. Cases of misconduct on the part of the boys often occurred after this, but I never resorted to corporal punishment. Thus in my endeavour to impart spiritual training to the boys and girls under me, I came to understand better and better the power of the spirit. 114. TARES AMONG THE WHEAT It was at Tolstoy Farm that Mr. Kallenbach drew my attention to a problem that had never before struck me. As I have already said, some of the boys at the Farm were bad and unruly. There were loafers, too, amongst them. With these my three boys came in daily contact, as also did other children of the same type as my own sons. This troubled Mr. Kallenbach, but his attention was centred on the impropriety of keeping my# boys with these unruly youngsters. One day he spoke out: ‘Your way of mixing your own boys with the bad ones does not appeal to me. It can have only one result. They will become demoralized through this bad company.’ I do not remember whether the question puzzled me at the moment, but I recollect what I said to him: ‘How can I distinguish between my boys and the loafers? I am equally responsible for both. The youngsters have come because I invited them. If I were to dismiss them with some money, they would immediately run off to Johannesburg and fall back into their old ways. To tell you the truth, it is quite likely that they and their guardians believe that, by having come here, they have laid me under an obligation. That they have to put up with a good deal of inconvenience here, you and I know very well. But my duty is clear. I must have them here, and therefore my boys also must needs live with them. And surely you do not want me to teach my boys to feel from today that they are superior to other boys. To put that sense of superiority into their heads would be to lead them astray. This association with other boys will be a good discipline for them. They will, of their own accord, learn to discriminate between good and evil. Why should we not believe that, if there is really anything good in them, it is

• From Sketch for a Theory of the Emotions (1939)

  A reflective consciousness can always direct its attention upon emotion. In that case, emotion is seen as a structure of consciousness. It is not a pure, ineffable quality like brick-red or the pure feeling of pain — as it would have to be according to James's theory. It has a meaning, it signifies something for my psychic life . The purifying reflection of phenomenological reduction enables us to perceive emotion at work constituting the magical form of the world. 'I find him hateful because I am angry.' But that reflection is rare, and depends upon special motivations. In the ordinary way, the reflection that we direct towards the emotive consciousness is accessory after the fact. It may indeed recognize the consciousness qua consciousness, but only as it is motivated by the object: 'I am angry because he is hateful.' It is from that kind of reflection that passion is constituted.

• From Amplified Holy Bible (2015)

  27 They went out into the field, gathered the grapes of their vineyard and trod them, and held a festival; and they entered the house of their god, and they ate and drank, and cursed Abimelech. 28 Gaal the son of Ebed said, “Who is Abimelech, and who is Shechem, that we should serve him? Is he not [merely] the son of Jerubbaal and is Zebul not his lieutenant? Serve the men of Hamor the father (founder) of Shechem. Why then should we serve Abimelech? 29 “If only this people were under my authority! Then I would remove Abimelech and say to him, ‘Increase [the size of] your army and come out [to fight].’ ” 30 When Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger burned. 31 He sent messengers to Abimelech secretly, saying, “Behold, Gaal the son of Ebed and his relatives have come to Shechem; and they are stirring up the city against you. 32 “Now then, get up during the night, you and the people who are with you, and set up an ambush in the field. 33 “Then in the morning, at sunrise, you will get up early and rush upon and attack the city; and when Gaal and the people who are with him come out against you, you shall do to them d whatever you can.” 34 So Abimelech and all the people who were with him got up during the night, and set up an ambush against Shechem, in four companies. 35 Now Gaal the son of Ebed came out and stood in the entrance of the city gate; then Abimelech and the people who were with him got up from the ambush. 36 When Gaal saw the people, he said to Zebul, “Look, people are coming down from the mountaintops.” But Zebul said to him, “You are only seeing the shadow of the mountains as if they were men.” 37 Gaal spoke again and said, “Look! People are coming down from the highest part of the land, and one company is coming by way of the sorcerers’ oak tree.” 38 Then Zebul said to Gaal, “Where is your [boasting] mouth now, you who said, ‘Who is Abimelech that we should serve him?’ Is this not the people whom you despised? Go out now and fight with them!” 39 So Gaal went out ahead of the leaders of Shechem and fought with Abimelech. 40 Abimelech chased him, and he fled before him; and many fell wounded as far as the entrance of the gate. 41 Then Abimelech stayed at Arumah, and Zebul drove out Gaal and his relatives so that they could not remain in Shechem. 42 The next day the people went out to the field, and it was reported to Abimelech. 43 So he took his people and divided them into three companies, and set an ambush in the field; and he looked and saw the people coming out of the city.

• From Lady Chatterley's Lover (1928)

  "Mr. Mellors stayed on with his mother, and went to the wood through the park, and it seems she stayed on at the cottage. Well, there was no end of talk. So at last Mr. Mellors and Tom Philips went to the cottage and fetched away most of the furniture and bedding, and unscrewed the handle of the pump, so she was forced to go. But instead of going back to Stacks Gate she went and lodged with that Mrs. Swain at Beggarlee, because her brother Dan's wife wouldn't have her. And she kept going to old Mrs. Mellors' house, to catch him, and she began swearing he'd got in bed with her in the cottage, and she went to a lawyer to make him pay her an allowance. She's grown heavy, and more common than ever, and as strong as a bull. And she goes about saying the most awful things about him, how he has women at the cottage, and how he behaved to her when they were married, the low, beastly things he did to her, and I don't know what all. I'm sure it's awful, the mischief a woman can do, once she starts talking. And no matter how low she may be, there'll be some as will believe her, and some of the dirt will stick. I'm sure the way she makes out that Mr. Mellors was one of those low, beastly men with women, is simply shocking. And people are only too ready to believe things against anybody, especially things like that. She declares she'll never leave him alone while he lives. Though what I say is, if he was so beastly to her, why is she so anxious to go back to him? But of course she's coming near her change of life, for she's years older than he is. And these common, violent women always go partly insane when the change of life comes upon them." This was a nasty blow to Connie. Here she was, sure as life, coming in for her share of the lowness and dirt. She felt angry with him for not having got clear of a Bertha Coutts: nay, for ever having married her. Perhaps he had a certain hankering after lowness. Connie remembered the last night she had spent with him, and shivered. He had known all that sensuality, even with a Bertha Coutts! It was really rather disgusting. It would be well to be rid of him, clear of him altogether. He was perhaps really common, really low.

• From Lady Chatterley's Lover (1928)

  And when I'd come and really finished, then she'd start on her own account, and I had to stop inside her till she brought herself off, wriggling and shouting, she'd clutch clutch with herself down there, an' then she'd come off, fair in ecstasy. And then she'd say: That was lovely! Gradually I got sick of it: and she got worse. She sort of got harder and harder to bring off, and she'd sort of tear at me down there, as if it was a beak tearing at me. By God, you think a woman's soft down there, like a fig. But I tell you the old rampers have beaks between their legs, and they tear at you with it till you're sick. Self! Self! Self! all self! tearing and shouting! They talk about men's selfishness, but I doubt if it can ever touch a woman's blind beakishness, once she's gone that way. Like an old trull! And she couldn't help it. I told her about it, I told her how I hated it. And she'd even try. She'd try to lie still and let _me_ work the business. She'd try. But it was no good. She got no feeling off it, from my working. She had to work the thing herself, grind her own coffee. And it came back on her like a raving necessity, she had to let herself go, and tear, tear, tear, as if she had no sensation in her except in the top of her beak, the very outside top tip, that rubbed and tore. That's how old whores used to be, so men used to say. It was a low kind of self-will in her, a raving sort of self-will: like in a woman who drinks. Well, in the end I couldn't stand it. We slept apart. She herself had started it, in her bouts when she wanted to be clear of me, when she said I bossed her. She had started having a room for herself. But the time came when I wouldn't have her coming to my room. I wouldn't.

• From Amplified Holy Bible (2015)

  Queen Vashti’s Refusal 10 On the seventh day, when the king’s heart was joyful with wine (in high spirits), he commanded Mehuman, Biztha, Harbona, Bigtha, Abagtha, Zethar, and Carkas, the seven d eunuchs who served in the presence of King Ahasuerus [as his attendants], 11 to bring Queen Vashti before the king, e wearing her royal crown (high turban), to display her beauty before the people and the officials, for she was lovely to see. 12 But Queen Vashti refused to come at the king’s command, which was delivered [to her] by the eunuchs. So the king became extremely angry and burned with rage. 13 Then the king spoke to the wise men who understood the times [asking for their advice]—for it was the custom of the king to speak before all those who were familiar with law and legal matters— 14 and who were close to him [as advisors]: Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven officials of Persia and Media who had access to the king and were ranked highest in the kingdom. 15 [He said,] “According to the law, what is to be done with Queen Vashti because she did not obey the command of King Ahasuerus which was conveyed by the eunuchs?” 16 And Memucan answered in the presence of the king and the officials, “Vashti the queen has not only wronged the king but [also] all the officials (royal representatives) and all the peoples who are in all the provinces of King Ahasuerus. 17 “For the queen’s conduct will become known to all women, causing them to look on their husbands with contempt (disrespect), since they will say, ‘King Ahasuerus commanded Queen Vashti to be brought before him, but she did not come.’ 18 “This [very] day the ladies of Persia and Media who have heard of the queen’s refusal will speak [in the same way] to all the king’s officials, and there will be plenty of contempt and anger. 19 “If it pleases the king, let a royal command be issued by him and let it be written in the laws of the Persians and Medes so that it cannot be repealed or modified, that Vashti is f no longer to come before King Ahasuerus; and let the king give her royal position to another who is better and more worthy than she. 20 “So when the king’s great decree is proclaimed throughout his [extensive] kingdom, all women will give honor to their husbands, from the great to the insignificant.” 21 This statement (advice) pleased the king and the officials, and the king did what Memucan proposed. 22 So he sent letters to all the royal provinces, to each province in its own script and to each people in their own language, saying that every man should be the master and rule in his own home and that g he should speak [in the household] in the language of his own people.

• From Amplified Holy Bible (2015)

  He exalted himself [above the other tribes] in Israel; But through [the worship of] Baal he became guilty and died [spiritually, and then came ruin, sealing Israel’s doom as a nation]. 2 And now they sin more and more, And make for themselves molten images, Idols skillfully made from their silver [as it pleased them], All of them the work of the craftsmen. They say of these [very works of their hands], “Let those who sacrifice kiss and show respect to the calves [as if they were living gods]!” 3 Therefore they will be [swiftly dissipated] like the morning cloud Or like dew which soon disappears, Like chaff which swirls with the whirlwind from the threshing floor, And like smoke from the chimney or through the window [worthless and without substance —they will vanish]. 4 Yet I have been the LORD your God Since [the time you became a nation in] the land of Egypt; And you were not to know any god except Me, For there is no savior besides Me. 5 I knew and regarded you and cared for you in the wilderness, In the land of drought. 6 When they had their pasture, they became satisfied, And being satisfied, their heart became proud (self-centered); Therefore they forgot Me. 7 So I will be like a lion to them; Like a leopard I will watch and lie in wait [ready to attack] by the road [to Assyria]. 8 I will encounter them like a bear robbed of her cubs, And I will tear open their chests; There I will also devour them like a lioness, As a wild beast would tear them. 9 It is your destruction, O Israel, Because you are against Me, [and have rebelled] against your help. 10 Where now is your king That he may save you [when you are attacked] in all your cities? And your judges of whom you asked, “Give me a king and princes”? 11 I gave you a king in My anger, And I took him away in My wrath [as punishment]. 12 The wickedness of Ephraim [which is not yet completely punished] is bound up [as in a bag]; His sin is stored up [for judgment and destruction]. 13 The pains of childbirth come on him; But he is not a wise son, For it is not the time to delay [his chance at a new birth] as the womb opens [but he ignores the opportunity to change]. 14 Shall I ransom them from the power of Sheol (the place of the dead)? Shall I redeem them from death? a O death, where are your thorns? O Sheol, where is your sting? Compassion is hidden from My eyes [because of their failure to repent]. [1 Cor 15:55 ] 15 For though he flourishes among the reeds (his fellow tribes), An east wind (Assyria) will come, The breath of the LORD rising from the desert; And Ephraim’s spring will become dry And his fountain will be dried up.