A Quote by Emile Durkheim
The human person, whose definition serves as the touchstone according to which good must be distinguished from evil, is considered as sacred, in what one might call the ritual sense of the word. It has something of that transcendental majesty which the churches of all times have given to their Gods.
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Food sacred to the manes or to the gods must be given to a man distinguished by sacred knowledge, for hands, smeared with blood, cannot be cleansed with blood.
Liberty is a word which, according as it is used, comprehends the most good and the most evil of any in the world. Justly understood it is sacred next to those which we appropriate in divine adoration; but in the mouths of some it means anything, which enervate a necessary government; excite a jealousy of the rulers who are our own choice, and keep society in confusion for want of a power sufficiently concentered to promote good.
Each of those churches shows certain books, which they call revelation, or the Word of God. The Jews say that their Word of God was given by God to Moses face to face; the Christians say, that their Word of God came by divine inspiration; and the Turks say, that their Word of God (the Koran) was brought by an angel from heaven. Each of those churches accuses the other of unbelief; and, for my own part, I disbelieve them all.
The object of all religious activity is to mingle the human and the non-human, and the lower gods represent that which is cast back to the human from the non-human - human gods merely, practice-gods who embody the errors which man makes in first conceiving the non-human.
Good and evil are essential differences of the act of the will. For good and evil pertain essentially to the will; just as truth and falsehood pertain to the reason, the act of which is distinguished essentially by the difference of truth and falsehood (according as we say that an opinion is true or false.) Consequently, good and evil volition are acts differing in species.
A unitary urbanism — the synthesis of art and technology that we call for — must be constructed according to certain new values of life, values which now need to be distinguished and disseminated.
Worship is to feel in your heart and express in some appropriate manner a humbling but delightful sense of admiring awe and astonished wonder and overpowering love in the presence of that most Ancient Mystery, that Majesty which philosophers call the first cause, but which we call our Father which art in heaven.
For we must not build temples according to the same rules to all gods alike, since the performance of the sacred rites varies with the various gods.
Who can tell what metals the gods use in forging the subtle bond which we call sympathy, which we might as well call love.
A definition is nothing else but an explication of the meaning of a word, by words whose meaning is already known. Hence it is evident that every word cannot be defined; for the definition must consist of words; and there could be no definition, if there were not words previously understood without definition.
The truest definition of evil is that which represents it as something contrary to nature; evil is evil because it is unnatural; a vine which should bear olive-berries, an eye to which blue seems yellow, would be diseased; an unnatural mother, an unnatural son, an unnatural act, are the strongest terms of condemnation.
Evil is easily discovered; there is an infinite variety; good is almost unique. But some kinds of evil are almost as difficult to discover as that which we call good; and often particular evil of this class passes for good. It needs even a certain greatness of soul to attain to this, as to that which is good.
Evil denotes the lack of good. Not every absence of good is an evil, for absence may be taken either in a purely negative or in aprivative sense. Mere negation does not display the character of evil, otherwise nonexistents would be evil and moreover, a thing would be evil for not possessing the goodness of something else, which would mean that man is bad for not having the strength of a lion or the speed of a wild goat. But what is evil is privation; in this sense blindness means the privation of sight.
My dance is a sacred poem in which each movement is a word and whose every word is underlined by music. The temple in which I dance can be vague or faithfully reproduced, for I am the temple.
Even if it's a definition that feels oppressive to us, that oppression can be inspiring because it helps us push up against something while we're writing. Or if it's a definition that we want to defend and uphold, we are given a sense of the boundaries within which we can work.
Yet I know that good is coming to me—that good is always coming; though few have at all times the simplicity and the courage to believe it. What we call evil, is the only and best shape, which, for the person and his condition at the time, could be assumed by the best good. And so, FAREWELL.
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