A Quote by Bilawal Bhutto Zardari
How is it reasonable that in a country purporting to be a democracy, I am not permitted to speak freely? Why, as a politician, should I be banned from expressing political opinions? Why, as a student of history, can I not present the facts as I see them, without fear of reprisal?
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That, in part, is why the Constitution's framers gave justices life tenure ? to enable them to rule wherever the law and the Constitution led them, without obligation or fear of political reprisal. Former Republican president Gerald Ford recently paid tribute to John Paul Stevens, his only appointee to the Supreme Court, who is also far more liberal than Republicans expected. He has served his nation well, ... with dignity, intellect and without partisan political concerns.
The German people of today bear no guilt. Why are the German people not permitted the right to defend themselves? Why are the crimes of one group emphasized so greatly, instead of highlighting the great German cultural heritage? Why should the Germans not have the right to express their opinion freely?
Why should I fear death?
If I am, then death is not.
If Death is, then I am not.
Why should I fear that which can only exist when I do not?
Long time men lay oppressed with slavish fear.
Religious tyranny did domineer.
At length the mighty one of Greece
Began to assent the liberty of man.
Secrets are my currency: I deal in them for a living. The secrets of desire, of what people really want, and of what they fear the most. The secrets of why love is difficult, sex complicated, living painful and death so close and yet placed far away. Why are pleasure and punishment closely related? How do our bodies speak? Why do we make ourselves ill? Why do you want to fail? Why is pleasure hard to bear?
I do not see why the axiom of Prudence should not be questioned, when it conflicts with present inclination, on a ground similar to that on which Egoists refuse to admit the axiom of Rational Benevolence. If the Utilitarian has to answer the question, 'Why should I sacrifice my own happiness for the greater happiness of another?' it must surely be admissible to ask the Egoist 'Why should I sacrifice a present pleasure for a greater one in the future? Why should I concern myself about my own future feelings any more than about the feelings of other persons?'
I am not one of those who in expressing opinions confine themselves to facts.
The other reason why people don't take a stand, which is very true in this election, is looking at [Donald] Trump and fearing reprisal, fearing reprisal from someone who is seeking the highest, most powerful role in the land, who has had a history of doing everything from attacks, threats and lawsuits and who has a complete kind of vengeful, narcissistic behavior, which makes people legitimately worried, almost like a schoolyard bully, that if I step up, am I going to be targeted, too?
Whom can I ask what I came to make happen in this world? Why do I move without wanting to, why am I not able to sit still? Why do I go rolling without wheels, flying without wings or feathers, and why did I decide to migrate if my bones live in Chile?
There seems no reason why patriotism and narrowness should go together, or why intellectual impartiality should be confounded with political trimming, or why serviceable truth should keep cloistered be a cause not partisan.
Certainly one is brought to the brink of one's sense of who one is, what one has to do, why me, why now, why in this time in history? I am really driven, believe it or not, am awakened by a sense of being in this powerful axis, this turning point in human history.
I see things going on before my eyes and I photograph them as they are, without trying to change them. I don't warn people beforehand. That's why I'm a chronicler. I speak about us and I speak about myself.
My life has become extremely hard. I am banned on Twitter. I'm banned on Uber. I'm banned on Lyft. I'm banned on Venmo. I'm banned on GoFundMe. I'm banned on PayPal. I'm banned on Uber Eats. I can't even order a sandwich.
We must consider not only why the classical theory of democracy appears to be in contradiction with the observed practice, but also why the many different responses to this observation, though mutually incompatible, all share the belief that democracy is the best form of political organization.
What does purpose mean? It means the deepest desire for our short lives to mean something. . . . To speak a language of purpose is to return to first principles and to be able to answer, in plain English, the plain questions of Why? Why should we chip in to help someone else? Why should we defer gratification? Why should we care about the long term? Why should we trust anyone who seems to be limiting our ability to do what we want?
Why should I fear death? If I am, death is not. If death is, I am not. Why should I fear that which can only exist when I do not?
Whenever I go to New York or any European country, they say: 'Nawal, why don't you get a facelift?' I tell them, 'I am proud of my wrinkles. Every wrinkle on my face tells the story of my life. Why should I hide my age?'
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