A Quote by Bret Stephens

The hater always suffers more than the object of his hatred. — © Bret Stephens
The hater always suffers more than the object of his hatred.
Anger is always concerned with individuals, ... whereas hatred is directed also against classes: we all hate any thief and any informer. Moreover, anger can be cured by time; but hatred cannot. The one aims at giving pain to its object, the other at doing him harm; the angry man wants his victim to feel; the hater does not mind whether they feel or not.
If a man had begun to hate an object of his love, so that love is thoroughly destroyed, he will, causes being equal, regard it with more hatred than if he had never loved it, and his hatred will be in proportion to the strength of his former love.
The hated man is the result of his hater's pride rather than his hater's conscience.
If anyone conceives, that an object of his love joins itself to another with closer bonds of friendship than he himself has attained to, he will be affected with hatred towards the loved object and with envy towards his rival.
It is a curious subject of observation and inquiry, whether hatred and love be not the same thing at bottom. Each, in its utmost development, supposes a high degree of intimacy and heart-knowledge; each renders one individual dependent for the food of his affections and spiritual life upon another; each leaves the passionate lover, or the no less passionate hater, forlorn and desolate by the withdrawal of his object.
He who suffers in patience, surfers less and saves his soul. He who suffers impatiently, suffers more and loses his soul.
This is a very tough business, politics. It's easy to get resentful or full of bitterness ... (but) I think hatred hurts the hater more than the hated. So I'm looking back on my time positively.
To be an object of hatred and aversion to their contemporaries has been the usual fate of all those whose merit has raised them above the common level. The man who submits to the shafts of envy for the sake of noble objects pursues a judicious course for his own lasting fame. Hatred dies with its object, while merit soon breaks forth in full splendor, and his glory is handed down to posterity in never-dying strains.
hatred, however apparently justifiable, excusable or inevitable, always damages the hater.
The hater hates not for the sake of hatred but because he wants to drive away from his country the hated being or beings.
The angry man wishes the object of his anger to suffer in return; hatred wishes its object not to exist.
All that is limited by form, semblance, sound, color is called object. Among them all, man alone is more than an object. Though, like objects, he has form and semblance, He is not limited to form. He is more. He can attain to formlessness. When he is beyond form and semblance, beyond "this" and "that," where is the comparison with another object? Where is the conflict? What can stand in his way? He will rest in his eternal place which is no-place. He will be hidden in his own unfathomable secret. His nature sinks to its root in the One. His vitality, his power hide in secret Tao.
No man has ever been born a Negro hater, a Jew hater, or any other kind of hater. Nature refuses to be involved in such suicidal practices.
The question so often asked of modern painting, "What is it?", contains more than the dull skepticism of the man who is not going to have the wool pulled over his eyes. It speaks of a fundamental placement in relation to the work, that of a voyager in the world coming upon a strange object. The reader reconstitutes the work by his active participation, by approaching the object, tapping it, shaking it, holding it to his ear to hear the roaring within. It is characteristic of the object that it does not declare itself all at once, in a rush of pleasant naïveté.
Hater n-ggas marry hater b-tches and have hater kids.
Hatred eats the soul of the hater, not the hated.
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