A Quote by Nelson Mandela
Abject poverty is demeaning, is an assault on the dignity of those that suffer it. In the end it demeans us all. It makes the freedom of all of us less meaningful.
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Poverty arises and persists where corruption is endemic and enterprise is stifled, where basic fairness provided by the rule of law is absent. In such circumstances, poverty is an assault against human dignity, and in that assault lies the natural seed of human anger
Work is fundamental to the dignity of the person. Work, to use an image, 'anoints' with dignity, fills us with dignity, makes us similar to God who has worked and still works, who always acts.
The more you have, the more you are occupied, the less you give. But the less you have the more free you are. Poverty for us is a freedom. It is not mortification, a penance. It is joyful freedom. There is no television here, no this, no that. But we are perfectly happy.
Problems assault us to the degree they preoccupy us. The key to release, rest, and inner freedom is not the elimination of all external difficulties. It is letting go of our pattern of reactions to those difficulties.
It is not impermanence that makes us suffer. What makes us suffer is wanting things to be permanent when they are not.
Taught to regard a part of our own Species in the most abject and contemptible Degree below us, we lose that Idea of the dignity of Man which the Hand of Nature had implanted in us, for great and useful purposes.
It is a horrible idea that there is somebody who owns us, who makes us, who supervises us - waking and sleeping - who knows our thoughts, who can convict us of thought crime, thought crime, just for what we think, who can judge us while we sleep for things that might occur to us in our dreams, who can create us sick, as apparently we are - and then order us, on pain of eternal torture to be well again.
To demand this, to wish this to be true is to wish to live as an abject slave.
What should move us to action is human dignity: the inalienable dignity of the oppressed, but also the dignity of each of us. We lose dignity if we tolerate the intolerable.
When we have anger in us, we suffer. When we have discrimination in us, we suffer. When we have the complex of superiority, we suffer. When we have the complex of inferiority, we suffer also. So when we are capable of transforming these negative things in us, we are free and happiness is possible.
Poverty urges us to do and suffer anything that we may escape from it, and so leads us away from virtue.
Cool is the emotional straightjacket. It makes us less available for connection which makes us less equipped for leadership roles.
The suffering inflicted, and more often than not on the most vulnerable sectors of society, demeans all of us as humanity. That it is invariably women, children, the aged and disabled who suffer in these conflicts stands to the added shame of humankind.
Inside us all are pieces of that which makes the neagitve. Demons are neither good nor bad. Like you, they have many facets. It is that inner essence, or drive, if you will, that we all have that guides us through our lives. Sometimes those voices that drive us are whispered memories that live deep inside and cause us such pain that we have no choice except to let it out and to hurt those around us. But at other times, the voice is love and compassion, and it guides us to a gentler place. In the end, we, alone, must choose what path to walk. No one can help us with it. (Menyara)
We are not fighting for the right to be like you. We respect ourselves too much for that. When we advocate freedom, we mean freedom for us to be black, or brown, and you to be white, and yet live together in a free and equal society. This is the only way that integration can bring dignity for both of us.
Adversity is a severe instructor, set over us by one who knows us better than we do ourselves, as he loves us better too. He that wrestles with us strengthens our nerves and sharpens our skill. Our antagonist is our helper. This conflict with difficulty makes us acquainted with our object, and compels us to consider it in all its relations. It will not suffer us to be superficial.
This freedom of movement is the very essence of our free society, setting us apart. Like the right of assembly and the right of association, it often makes all other rights meaningful-knowing, studying, arguing, exploring, conversing, observing and even thinking. Once the right to travel is curtailed, all other rights suffer, just as when curfew or home detention is placed on a person.
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