欧宝娱乐

“It was pitiful for a person born in a wholesome free atmosphere to listen to their humble and hearty outpourings of loyalty toward their king and Church and nobility; as if they had any more occasion to love and honor king and Church and noble than a slave has to love and honor the lash, or a dog has to love and honor the stranger that kicks him! Why, dear me, ANY kind of royalty, howsoever modified, ANY kind of aristocracy, howsoever pruned, is rightly an insult; but if you are born and brought up under that sort of arrangement you probably never find it out for yourself, and don't believe it when somebody else tells you. It is enough to make a body ashamed of his race to think of the sort of froth that has always occupied its thrones without shadow of right or reason, and the seventh-rate people that have always figured as its aristocracies -- a company of monarchs and nobles who, as a rule, would have achieved only poverty and obscurity if left, like their betters, to their own exertions...

The truth was, the nation as a body was in the world for one object, and one only: to grovel before king and Church and noble; to slave for them, sweat blood for them, starve that they might be fed, work that they might play, drink misery to the dregs that they might be happy, go naked that they might wear silks and jewels, pay taxes that they might be spared from paying them, be familiar all their lives with the degrading language and postures of adulation that they might walk in pride and think themselves the gods of this world. And for all this, the thanks they got were cuffs and contempt; and so poor-spirited were they that they took even this sort of attention as an honor.”
― Mark Twain

“In this martial world dominated by men, women had little place. The Church's teachings might underpin feudal morality, yet when it came to the practicalities of life, a ruthless pragmatism often came into play. Kings and noblemen married for political advantage, and women rarely had any say in how they or their wealth were to be disposed in marriage. Kings would sell off heiresses and rich widows to the highest bidder, for political or territorial advantage, and those who resisted were heavily fined.

Young girls of good birth were strictly reared, often in convents, and married off at fourteen or even earlier to suit their parents' or overlord's purposes. The betrothal of infants was not uncommon, despite the church's disapproval. It was a father's duty to bestow his daughters in marriage; if he was dead, his overlord or the King himself would act for him. Personal choice was rarely and issue.

Upon marriage, a girl's property and rights became invested in her husband, to whom she owed absolute obedience. Every husband had the right to enforce this duty in whichever way he thought fit--as Eleanor was to find out to her cost. Wife-beating was common, although the Church did at this time attempt to restrict the length of the rod that a husband might use.”
― Alison Weir, Eleanor of Aquitaine: A Life

“Among other possibilities, money was invented to make it possible for a foolish man to control wise men; a weak man, strong men; a child, old men; an ignorant man, knowledgeable men; and for a dwarf to control giants.”
― Mokokoma Mokhonoana, The Use and Misuse of Children

“Many if not most slaves would have each readily jumped, and many if not most slaves would each readily jump, at the opportunity to be a master, if such an opportunity presents or had presented itself.”
― Mokokoma Mokhonoana, The Use and Misuse of Children

“-I got the conch!" --Piggy (in Lord of the Flies), attempting Democracy”
― William Golding

“Men鈥檚 economic privilege, their social value, the prestige of marriage, the usefulness of masculine support鈥攁ll these encourage women to ardently want to please men. They are on the whole still in a state of serfdom. It follows that woman knows and chooses herself not as she exists for herself but as man defines her. She thus has to be described first as men dream of her since her being-for-men is one of the essential factors of her concrete condition.”
― Simone de Beauvoir

“芦袩褉械写褋褌邪胁褜褌械 褋械斜械, 胁芯褌 胁褘 褋懈写懈褌械 胁 袣褉械屑谢械, 鈥� 谐芯胁芯褉懈谢 芯薪 [袩褍褌懈薪] 袗薪谐械谢械 袦械褉泻械谢褜. 鈥� 袠 褍 胁邪褋 械褋褌褜 懈蟹斜懈褉邪褌械谢懈, 泻芯褌芯褉褘械 卸懈胁褍褌 胁 袣邪谢懈薪懈薪谐褉邪写械, 邪 械褋褌褜 褌械, 泻褌芯 卸懈胁褍褌 胁 袩械褌褉芯锌邪胁谢芯胁褋泻械-袣邪屑褔邪褌褋泻芯屑. 袠 胁邪屑 薪邪 胁褋褞 褝褌褍 褌械褉褉懈褌芯褉懈褞, 褉邪蟹薪褍褞 锌芯 褟蟹褘泻邪屑, 胁蟹谐谢褟写邪屑, 斜褘褌褍, 泻邪泻-褌芯 薪邪写芯 芯斜褗械写懈薪懈褌褜. 袧邪写芯 薪械褔褌芯 褌邪泻芯械 褝褌懈屑 谢褞写褟屑 褋泻邪蟹邪褌褜, 褔褌芯斜褘 懈褏 褋泻谢械懈谢芯. 袨写薪邪 胁邪褕邪 褋芯芯褌械褔械褋褌胁械薪薪懈褑邪, 胁械谢懈泻邪褟 褋芯芯褌械褔械褋褌胁械薪薪懈褑邪, 斜褘谢邪 薪邪褕械泄 懈屑锌械褉邪褌褉懈褑械泄. 袝泻邪褌械褉懈薪芯泄 II. 袨薪邪 锌芯薪邪褔邪谢褍 褏芯褌械谢邪 斜褘褋褌褉芯 芯褌屑械薪懈褌褜 泻褉械锌芯褋褌薪芯械 锌褉邪胁芯. 袧芯 锌芯褌芯屑 懈蟹褍褔懈谢邪, 泻邪泻 褍褋褌褉芯械薪邪 袪芯褋褋懈褟, 懈 蟹薪邪械褌械, 褔褌芯 芯薪邪 褋写械谢邪谢邪? 袨薪邪 褍褋懈谢懈谢邪 锌褉邪胁邪 写胁芯褉褟薪褋褌胁邪 懈 褍薪懈褔褌芯卸懈谢邪 锌褉邪胁邪 泻褉械褋褌褜褟薪褋褌胁邪. 校 薪邪褋 薪械谢褜蟹褟 懈薪邪褔械: 褕邪谐 胁锌褉邪胁芯, 褕邪谐 胁谢械胁芯 鈥� 懈 胁褋械, 褌褘 褌械褉褟械褕褜 胁谢邪褋褌褜禄.”
― 袦懈褏邪懈谢 袟褘谐邪褉褜, 袙褋褟 泻褉械屑谢械胁褋泻邪褟 褉邪褌褜: 袣褉邪褌泻邪褟 懈褋褌芯褉懈褟 褋芯胁褉械屑械薪薪芯泄 袪芯褋褋懈懈

“They fear that without compulsion the masses will not work. But during our own lifetime, have we not heard the same fears expressed twice? Once, by the anti-abolitionists in America before the emancipation of the Negroes, and, for a second time, by the Russian nobility before the liberation of the serfs? 'Without the whip the Negro will not work,' said the anti- abolitionist. 'Free from their master's supervision the serfs will leave the fields uncultivated,' said the Russian serf-owners. It was the refrain of the French noblemen in 1789, the refrain of the Middle Ages, a refrain as old as the world, and we shall hear it every time there is a question of sweeping away an injustice. And each time actual facts give it the lie. The liberated peasant of 1792 ploughed with an eager energy, unknown to his ancestor so, the emancipated Negro works more than his fathers; and the Russian peasant, after having honoured the honeymoon of his emancipation by celebrating Fridays as well as Sundays, has taken up work with an eagerness proportionate to the completeness of his liberation. There, where the soil is his, he works desperately; that is the exact word for it. The anti-abolitionist refrain can be of value to slave-owners; as to the slaves them- selves, they know what it is worth, as they know its motive.”
― Peter Kropotkin, The Conquest of Bread

“While people will submit to suffering which may hit anyone, they will not so easily submit to suffering which is the result of the decision of authority. It may be bad to be just a cog in an impersonal machine; but it is infinitely worse if we can no longer leave it, if we are tied to our place and to the superiors who have been chosen for us. Dissatisfaction of everybody with his lot will inevitably grow with the consciousness that it is the result of deliberate human decision.

Once government has embarked upon planning for the sake of justice, it cannot refuse responsibility for anybody鈥檚 fate or position. In a planned society we shall all know that we are better or worse off than others, not because of circumstances which nobody controls, and which it is impossible to foresee with certainty, but because some authority wills it. And all our efforts directed toward improving our position will have to aim, not at foreseeing and preparing as well as we can for the circumstances over which we have no control, but at influencing in our favor the authority which has all the power. The nightmare of English nineteenth-century political thinkers, the state in which 鈥渘o avenue to wealth and honor would exist save through the government,鈥� would be realized in a completeness which they never imagined 鈥� though familiar enough in some countries which have since passed to totalitarianism.

As soon as the state takes upon itself the task of planning the whole economic life, the problem of the due station of the different individuals and groups must indeed inevitably become the central political problem. As the coercive power of the state will alone decide who is to have what, the only power worth having will be a share in the exercise of this directing power. There will be no economic or social questions that would not be political questions in the sense that their solution will depend exclusively on who wields the coercive power, on whose are the views that will prevail on all occasions.”
― Friedrich A. Hayek, The Road to Serfdom

“校 褋邪屑芯谐芯 泻褉褍锌薪芯谐芯 褉芯褋褋懈泄褋泻芯谐芯 锌芯屑械褖懈泻邪 鈥� 140 屑懈谢谢懈芯薪芯胁 写褍褕 褋褔邪褋褌谢懈胁褘褏 泻褉械锌芯褋褌薪褘褏, 泻芯褌芯褉褘械 谐谢芯褌泻褍 谐芯褌芯胁褘 锌械褉械谐褉褘蟹褌褜 褌械屑, 泻褌芯 锌芯 谐谢褍锌芯褋褌懈, 薪械写芯屑褘褋谢懈褞 懈谢懈 卸械 薪邪 写械薪褜谐懈 懈薪芯褋褌褉邪薪薪褘械 褌褉械斜褍械褌 芯褌屑械薪褘 泻褉械锌芯褋褌薪芯谐芯 锌褉邪胁邪.”
― Andrey Kurkov

“He found a middle-aged peasant 鈥� Ant贸n Sav茅lieff 鈥� sitting on a small eminence outside the village and reading a book of psalms. The peasant hardly knew how to spell in Old Slavonic, and often he would read a book from the last page, turning the pages backward; it was the process of reading which he liked most, and then a word would strike him, and its repetition pleased him. He was reading now a psalm of which each verse began with the word 鈥檙ejoice.鈥�
鈥榃hat are you reading?鈥� he was asked.
鈥榃ell, father, I will tell you,鈥� was his reply. 鈥楩ourteen years ago the old prince came here. It was in the winter. I had just returned home, quite frozen. A snowstorm was raging. I had scarcely begun undressing when we heard a knock at the window: it was the elder, who was shouting, 鈥淕o to the prince! He wants you!鈥� We all 鈥� my wife and our children 鈥� were thunder-stricken. 鈥淲hat can he want of you?鈥� my wife cried in alarm. I signed myself with the cross and went; the snowstorm almost blinded me as I crossed the bridge. Well, it ended all right. The old prince was taking his afternoon sleep, and when he woke up he asked me if I knew plastering work, and only told me, 鈥淐ome tomorrow to repair the plaster in that room.鈥� So I went home quite happy, and when I came to the bridge I found my wife standing there. She had stood there all the time in the snowstorm, with the baby in her arms, waiting for me. 鈥淲hat has happened, Sav茅lich?鈥� she cried. 鈥淲ell,鈥� I said, 鈥渘o harm; he only asked me to make some repairs,鈥� That, father, was under the old prince. And now, the young prince came here the other day. I went to see him, and found him in the garden, at the tea table, in the shadow of the house; you, father, sat with him, and the elder of the canton, with his mayor鈥檚 chain upon his breast. 鈥淲ill you have tea, Sav茅lich?鈥� he asks me. 鈥淭ake a chair. Petr Grig贸rieff鈥� 鈥� he says that to the old one 鈥� 鈥済ive us one more chair.鈥� And Petr Grig贸rieff 鈥� you know what a terror for us he was when he was the manager of the old prince 鈥� brought the chair, and we all sat round the tea table, talking, and he poured out tea for all of us. Well, now, father, the evening is so beautiful, the balm comes from the prairies, and I sit and read, 鈥淩ejoice! Rejoice!鈥濃€�
This is what the abolition of serfdom meant for the peasants.”
― Pyotr Kropotkin, Memoirs of a Revolutionist

“While the Growing went on, this god of their market-place was their true god, their familiar and spirit-control. They did not know that they were his helplessly obedient slaves, nor could they ever hope to realize their serfdom (as the first step to becoming free men) until they should make the strange and hard discovery that matter should serve man鈥檚 spirit. (p.211)”
― Booth Tarkington, The Magnificent Ambersons