A Quote by Ursula K. Le Guin
This is the treason of the artist: a refusal to admit the banality of evil and the terrible boredom of pain.
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The trouble is that we have a bad habit, encouraged by pedants and sophisticates, of considering happiness as something rather stupid. Only pain is intellectual, only evil interesting. This is the treason of the artist: a refusal to admit the banality of evil and the terrible boredom of pain.
Boredom is the root of all evil - the despairing refusal to be oneself.
Cannot Hannah Arendt's 'banality of evil' be subject to transposition: the evil of banality?
The banality of evil transmutes into the banality of sentimentality. The world is nothing but a problem to be solved by enthusiasm.
Evil has always been there; it's always a part of us. Evil is no big surprise. But what about the people who gave freely, who stood up for human dignity? Even in the most extreme and terrible situations, these acts of dignity existed. And for me, that is the banality of good.
REFUSAL, n. Denial of something desired; Refusals are graded in a descending scale of finality thus: the refusal absolute, the refusal condition, the refusal tentative and the refusal feminine. The last is called by some casuists the refusal assentive.
The roots of any evil deed can be traced to the perpetrator's refusal to experience pain.
Since boredom advances and boredom is the root of all evil, no wonder, then, that the world goes backwards, that evil spreads. This can be traced back to the very beginning of the world. The gods were bored; therefore they created human beings.
I mean, evil and boredom. Evil and ennui. Evil and the lack of stimulation. Evil and sluggish blood.
When you were a child, where boredom could actually get to be painful. Sociopaths experience that kind of pain in boredom. And so to be alone, to have nobody to play the game with, can be painful. It's not exactly fear, it's a kind of pain.
But some natives--most natives in the world--cannot go anywhere. They are too poor. They are too poor to go anywhere. They are too poor to escape the reality of their lives; and they are too poor to live properly in the place where they live, which is the very place you, the tourist, want to go--so when the natives see you, the tourist, they envy you, they envy your ability to leave your own banality and boredom, they enjoy your ability to turn their own banality and boredom into a source of pleasure for yourself.
... In contrast to the "banality of evil," which posits that ordinary people can be responsible for the most despicable acts of cruelty and degradation of their fellows, I posit the "banality of heroism," which unfurls the banner of the heroic Everyman and Everywoman who heed the call to service to humanity when their time comes to act. When that bell rings, they will know that it rings for them. It sounds a call to uphold what is best in human nature that rises above the powerful pressures of Situation and System as the profound assertion of human dignity opposing evil.
Terrible is the force of the waves of sea, terrible is the rush of the river and the blasts of hot fire, and terrible are a thousand other things; but none is such a terrible evil as woman.
When you're creating you have to descend to depths. You've just got to go there - to the boredom, the banality, the loneliness and all that. Those moments of really feeling in the flow are fleeting.
We all like to think that the line between good and evil is impermeable--that people who do terrible things, such as commit murder, treason, or kidnapping, are on the evil side of this line, and the rest of us could never cross it. But the Stanford Prison Experiment and the Milgram studies revealed the permeability of that line. Some people are on the good side only because situations have never coerced or seduced them to cross over.
If you begin to have a relationship where you're doing what the guards want, and once you're out you will see that as a treason, a treason to your country, a treason to yourself, a treason to everybody, so you have to be very cautious on what is the perspective you're looking at yourself, and you have always to see yourself like from the outside.
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