A Quote by Richard Brown
[T]he commitment of time, money and man power necessary for a capital case is enormous and it takes from other cases. But I think what bothers me most is that it offers to the families of the victims and the survivors a false sense of closure.
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The idea that murder victims' families are best served by continuing the cycle of violence is something that I consider to be not only a lie, but criminally negligent. You lie to victims' families when you tell them they're going to receive closure if they participate in the process and witness the execution of a human being.
I think [the death penalty is] very expensive, and the delays are inordinate, delaying closure for the victims' families.
Among the most famous of these Supreme Court cases of exercise of political power I believe are the cases of Roe V. Wade and Doe v. Bolton, two 1973 cases based on false statements which created a constitutional right to abortion.
Well, I - all cases to me have interest. Every case is important to somebody, the people litigating that case. But the most difficult case for me is the case where one person says a, the other person says b, and you just don't know for certain who is not telling you the truth.
The Jesuits are a MILITARY organization, not a religious order. Their chief is a general of an army, not the mere father abbot of a monastery. And the aim of this organization is power - power in its most despotic exercise - absolute power, universal power, power to control the world by the volition of a single man. Jesuitism is the most absolute of despotisms - and at the same time the greatest and most enormous of abuses.
For the most part, we are not where we are, but in a false position. Through an infirmity of our natures, we suppose a case, and put ourselves into it, and hence are in two cases at the same time, and it is doubly difficult to get out.
At Knopf, we look at each book on a case-by-case basis... in some cases, we think a writer might get a boost from an endorsement by a fellow writer, but in other cases, a new book will be better served by other means, such as publicity and reviews.
. . .only the victims and survivors can truly comprehend the awfulness of that time and place; the rest of us live on the other side of the fence, staring through from our own comfortable place, trying in our own clumsy ways to make sense of it all.
The offers were, like, a lot of money - maybe not for other actors, but definitely for me. But I don't want that power. I don't want $20-million power.
We want to turn victims into survivors - and survivors into thrivers.
The reason 'closure' is a cliche is that it is used too often, too imprecisely, and doesn't in any case reflect reality. In reality, such closure in broken friendships and much else in life is rarely achieved; only death brings closure and then not always for those still living.
I think it's just been a core part of the Cuban revolution to have a very high level of internationalism. I mean, these cases you've mentioned are cases in point, but the most extreme case was the liberation of Africa. Take the case of Angola for example, and there are real connections between Cuba and Angola-much of the Cuban population comes from Angola.
In 'Last to Die,' three children living in different cities are the only survivors when their families are slaughtered. Two years later, their foster families are murdered, and these three orphans are once again the only survivors.
The profession of shaman has many advantages. It offers high status with a safe livelihood free of work in the dreary, sweaty sense. In most societies it offers legal privileges and immunities not granted to other men. But it is hard to see how a man who has been given a mandate from on High to spread tidings of joy to all mankind can be seriously interested in taking up a collection to pay his salary; it causes one to suspect that the shaman is on the moral level of any other con man. But it is a lovely work if you can stomach it.
There is a lot of interest among the descendants of Holocaust victims in getting back artworks that were looted by the Nazis, for getting at least some form of compensation and closure for the horrors visited upon their families.
I feel a lot of sympathy for the young women I've written about, including Younger Janice. I think that all of them (me in Girlbomb, Samantha in Have You Found Her, and Elizabeth in I, Liar) had some early family trauma that contributed to their dysfunctional methods of dealing with the world, but I wouldn't call them/myself victims - survivors, maybe, but not victims. Nor do I think of them/myself as con artists.
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