Usar "acts of violence" en una oración
acts of violence oraciones de ejemplo
acts of violence
1. After all, it isn‘t as if these primordial nitwits were guilty of decapitating heads or other unmentionable acts of violence
2. expect acts of violence against him
3. Simon the Zealot was so-called because he was a member of the Zealots, a group of militants who advocated the overthrow of Rome through acts of violence and targeted assassinations
4. Some societies have used the young minds to be brain-washed in school, fill with hatred, and use them as soldiers to carry out acts of violence against other groups
5. The folks who perpetrate acts of violence against the rest of us have somehow found a way around that internal censor that prohibits the rest of us from doing what these characters do
6. is the proposition that all masculine relationships are based on reciproca] acts of violence" (1972 p
7. Moreover, if people have food and shelter and are happy rather than discouraged and angry, they won’t engage in acts of violence against others
8. few acts of violence that befall us
9. their emotions are high, and the end result is some serious acts of violence
10. these acts of violence while he made her watch!” But now that she
11. How can we say we have progressed in peace given that more wars exist now than a hundred, five hundred years ago? Is violence against women and children lesser or greater than the middle ages? How do you define violence, abuse, neglect? From whose cultural perspective? From their perspective of what was considered unlawful and inhumane violence, were there a lot or a few incidents? From our informed awareness do we permit a greater number of violent acts, participate in more abusive systems, support larger cultures of unavoidably necessary neglect knowingly? When we consider how much more aware we are of violence and how more refined its definition is, how can we say we have progressed, when we personally are aware and directly participate in millions more acts of violence than any maniacal warlord or brutal dictator pre-twentieth century
12. Four of the nation’s top intelligence officials have testified before Congress that it is certain new acts of violence will be undertaken in the next three to six months
13. will prove that by egregious acts of violence and intentional betrayal, the
14. These acts of violence had gone beyond bestial; he continued musing to himself
15. If nothing else, the present boasted random acts of violence
16. answered the 911 calls on all three acts of violence in those spring days of 2001
17. “You have been charged with conspiring with other unknown persons to illegally enter the United States and in furtherance of that conspiracy to commit acts of violence, to whit murder and assault with intent to commit murder and that in furtherance of this conspiracy you or others with whom you acted in concert did commit acts of violence including assault with intent to murder and murder in the first degree
18. To those of you who threaten America, to those of you who believe that threats and acts of violence will force me to take actions in international affairs that I believe are not in the best interests of the majority, I repeat, the majority of American people, I give you this warning
19. From morning till night these thousands of men, the greater portion of them starving and in rags, tramped angrily through the mud, venting their hatred in abusive epithets and acts of violence
20. To those who were deprived of their freedom, who were in want and misery, acts of violence were evidently still more permissible
21. In the simplest form the case was like this: men lived by tribes, families, races, and waged war, committed acts of violence, and destroyed and killed one another
22. What has happened is what happens now: one set of men commit acts of violence, no longer in the name of resisting evil, but in the name of their advantage or whim, while another set submit to violence, not because they assume, as was the case formerly, that violence is exerted against them in the name of freeing them from evil and for their good, but only because they cannot free themselves from this violence
23. If a Roman, a man of the Middle Ages, a Russian, as I remember him to have been fifty years ago, was incontestably convinced that the existing violence of the power was necessary in order to free him from evil, that taxes, levies, serf law, prisons, whips, knouts, hard labour, capital punishment, militarism, wars, must exist,—it will be hard now to find a man who either believes that all acts of violence free any one from anything, or even does not see clearly that the majority of all those cases of violence to which he is subject and in which he partly shares are in themselves a great and useless evil
24. Thus they refuse to pay their taxes voluntarily, because the taxes are used for acts of violence, for salaries to violators and military men, for the construction of prisons, fortresses, cannon, while they, as Christians, consider it sinful and immoral to take part in these things
25. Those who refuse to take the common oath do so because to promise to obey the authorities, that is, men who are given to acts of violence, is contrary to the Christian teaching; they refuse to take their oath in courts, because the oath is directly forbidden in the Gospel
26. They speak of the past, and more frequently of the imaginary future of violence, but themselves without cessation commit acts of violence
27. If the violated are worse than those who exercise violence, they attack them and try to overthrow them, and, under favourable conditions, do overthrow them, or, what is most usual, enter the ranks of the violators and take part in their acts of violence
28. When the violence of the government is destroyed, acts of violence will, probably, be committed by other men than before; but the sum of the violence will in no case be increased, simply because the power will pass from the hands of one set of men into those of another
29. It is not necessary for anything new to enter into the consciousness of men, but only for the mist to disappear, which conceals from men the true meaning of some acts of violence, in order that this may happen and the growing Christian public opinion should get the better of the obsolescent pagan public opinion, which admitted and justified acts of violence
30. All that is needed is that men should feel as much ashamed of doing acts of violence, of taking part in them, and exploiting them, as it is now a disgrace to pass for a rascal, a thief, a coward, a beggar
31. Precisely the same is now taking place in all the men on this train, and in general in all the men who in our time commit political acts of violence and exploit them
32. It did not then occur even to those who gained by these acts of violence, to the landed proprietors and the rich men, that the advantages which they enjoyed had any direct connection with these cruelties
33. Thus it happens that the men who establish violence and those who commit acts of violence at times come to their senses long before the commission of the act suggested to them, at others before the very act, and at others again after the act
34. The larger and more powerful communities absorbed the weaker ones; and the greater and more vigorous became the aggregation of men, the more seldom did one hear of acts of violence within these communities, and the more secure the continuity of their existence appeared
35. Just try, while being a ruler or an official, to stop lying, committing base acts, taking part in acts of violence, in executions; being a priest, to stop deceiving; being a soldier, to stop killing; being a landowner, a manufacturer, to stop protecting your property by means of the courts and of violence,—and you will at once lose the position which, you say, is imposed upon you, and which, you say, weighs heavily upon you
36. A Russian publicist, who was in Paris at that time, describes this entrance of the sailors in the following manner: "They tell the truth,—it was an incident of world-wide import, wondrous, touching, soul-stirring, making the heart quiver with that love which discerns the brothers in men, and which detests bloodshed and concomitant acts of violence, the tearing away of the children from their beloved mother
37. If State violence disappeared, it is not unlikely that other acts of violence would be committed; but the sum of violence can never be increased simply because the power passes from the hands of one into those of another
38. What an indomitable array of power it seems! And yet we have but to realize whither we are fatally tending, for men to become as much ashamed of acts of violence, and to profit by them, as they are ashamed now of dishonesty, theft, beggary, cowardice; and the whole complicated and apparently omnipotent system will die at once without any struggle
39. And acts of violence and murder, though not as frequent and cruel, were continued, but with this difference, that those who committed them justified them on the ground of usefulness to men
40. Encounter with a train carrying soldiers to establish order among famine-stricken peasants—The cause of the disorder—How the mandates of the higher authorities are carried out in case of peasants' resistance—The affair at Orel as an example of violence and murder committed for the purpose of asserting the rights of the rich—All the advantages of the rich are founded on like acts of violence
41. The Tula train and the behavior of the persons composing it—How men can behave as these do—The reasons are neither ignorance, nor cruelty, nor cowardice, nor lack of comprehension or of moral sense—They do these things because they think them necessary to maintain the existing system, to support which they believe to be every man's duty—On what the belief of the necessity and immutability of the existing order of things is founded—For the upper classes it is based on the advantages it affords them—But what compels men of the lower classes to believe in the immutability of this system, when they derive no advantage from it, and maintain it with acts contrary to their conscience?—The reason lies in the deceit practised by the upper classes upon the lower in regard to the necessity of the existing order, and the legitimacy of acts of violence for its maintenance—General deception—Special deception—The conscription
42. How men reconcile the legitimacy of murder with the precepts of morality, and how they admit the existence in their midst of a military organization for purposes of violence which incessantly threatens the safety of society—Admitted only by the powers for whom the present organization is advantageous—Violence sanctioned by the higher authorities and carried out by the lower, notwithstanding the knowledge of its immorality, because, owing to the organization of the State, the moral responsibility is divided among a large number of participants, each of whom considers some other than himself responsible—Moreover, the loss of consciousness of moral responsibility is also due to a mistaken opinion as to the inequality of men, the consequent abuse of power by the authorities, and servility of the lower classes—The condition of men who commit acts contrary to their conscience is like the condition of a hypnotized person acting under the influence of suggestion—In what does submission to the suggestion of the State differ from submission to men of a higher order of consciousness or to public opinion?—The present system, which is the outcome of ancient public opinion, and which is already in contradiction to the modern, is maintained only through torpor of conscience, induced by auto-suggestion among the upper classes, and by the hypnotization of the lower—The conscience or intelligent consciousness of these men may awaken, and there are instances when it does awaken; therefore it cannot be said that any one of them will, or will not, do what he sets out to do—Everything depends on the degree of comprehension of the illegitimacy of the acts of violence, and this consciousness in men may either awaken spontaneously or be roused by those already awakened
43. Justice can have no binding force on a ruler or rulers who keep men, deluded and drilled in readiness for acts of violence—soldiers, and by means of them control others
44. Universal Compulsory Service is not a Political Accident, but the Furthest Limit of the Contradiction Inherent in the Social Conception of Life—Origin of Authority in Society—Basis of Authority is Physical Violence—To be Able to Perform its Acts of Violence Authority Needs a Special Organization—The Army—Authority, that is, Violence, is the Principle which is Destroying the Social Conception of Life—Attitude of Authority to the Masses, that is, Attitude of Government to Working Oppressed Classes—Governments Try to Foster in Working Classes the Idea that State Force is Necessary to Defend Them from External Enemies—But the Army is Principally Needed to Preserve Government from its own Subjects—The Working Classes—Speech of M
45. They are needed principally against their subjects, and every man, under universal military service, becomes an accomplice in all the acts of violence of the government against the citizens without any choice of his own
46. It has come to the present state of things; one set of men commit acts of violence no longer on the pretext of resistance to evil, but simply for their profit or their caprice, and another set submit to violence, not because they suppose, as was supposed in former times, that this violence was practised upon them for the sake of securing them from evil, but simply because they cannot avoid it
47. If the Roman, or the man of mediæval times, or the average Russian of fifty years ago, as I remember him, was convinced without a shade of doubt that the violence of authority was indispensable to preserve him from evil; that taxes, dues, serfage, prisons, scourging, knouts, executions, the army and war were what ought to be—we know now that one can seldom find a man who believes that all these means of violence preserve anyone from any evil whatever, and indeed does not clearly perceive that most of these acts of violence to which he is exposed, and in which he has some share, are in themselves a great and useless evil
48. The External Life of Christian Peoples Remains Pagan Though they are Penetrated by Christian Consciousness—The Way Out of this Contradiction is by the Acceptance of the Christian Theory of Life—Only Through Christianity is Every Man Free, and Emancipated of All Human Authority—This Emancipation can be Effected by no Change in External Conditions of Life, but Only by a Change in the Conception of Life—The Christian Ideal of Life Requires Renunciation of all Violence, and in Emancipating the Man who Accepts it, Emancipates the Whole World from All External Authorities—The Way Out of the Present Apparently Hopeless Position is for Every Man who is Capable of Assimilating the Christian Conception of Life, to Accept it and Live in Accordance with it—But Men Consider this Way too Slow, and Look for Deliverance Through Changes in Material Conditions of Life Aided by Government—That Will Lead to No Improvement, as it is simply Increasing the Evil under which Men are Suffering—A Striking Instance of this is the Submission to Compulsory Military Service, which it would be More Advantageous for Every Man to Refuse than to Submit to—The Emancipation of Men Can Only be Brought About by each Individual Emancipating Himself, and the Examples of this Self-emancipation which are already Appearing Threaten the Destruction of Governmental Authority—Refusal to Comply with the Unchristian Demands of Government Undermines the Authority of the State and Emancipates Men—And therefore Cases of such Non-compliance are Regarded with more Dread by State Authorities than any Conspiracies or Acts of Violence—Examples of Non-compliance in Russia, in Regard to Oath of Allegiance, Payment of Taxes, Passports, Police Duties, and Military Service—Examples of such Non-compliance in other States—Governments do not Know how to Treat Men who Refuse to Comply with their Demands on Christian Grounds—Such People, without Striking a Blow, Undermine the very Basis of Government from Within—To Punish them is Equivalent to Openly Renouncing Christianity, and Assisting in Diffusing the Very Principle by which these Men Justify their Non-compliance—So Governments are in a Helpless Position—Men who Maintain the Uselessness of Personal Independence, only Retard the Dissolution of the Present State Organization Based on Force
49. Christianity Destroys the State—But Which is Most Necessary: Christianity or the State?—There are Some who Assert the Necessity of a State Organization, and Others who Deny it, both Arguing from same First Principles—Neither Contention can be Proved by Abstract Argument—The Question must be Decided by the Stage in the Development of Conscience of Each Man, which will either Prevent or Allow him to Support a Government Organization—Recognition of the Futility and Immorality of Supporting a State Organization Contrary to Christian Principles will Decide the Question for Every Man, in Spite of any Action on Part of the State—Argument of those who Defend the Government, that it is a Form of Social Life, Needed to Protect the Good from the Wicked, till all Nations and all Members of each Nation have Become Christians—The Most Wicked are Always those in Power—The whole History of Humanity is the History of the Forcible Appropriation of Power by the Wicked and their Oppression of the Good—The Recognition by Governments of the Necessity of Opposing Evil by Force is Equivalent to Suicide on their Part—The Abolition of State-violence cannot Increase the Sum Total of Acts of Violence—The Suppression of the Use of Force is not only Possible, but is even Taking Place before Our Eyes—But it will Never be Suppressed by the Violence of Government, but through Men who have Attained Power by Evidence Recognizing its Emptiness and Becoming Better and Less Capable of Using Force—Individual Men and also Whole Nations Pass Through this Process—By this Means Christianity is Diffused Through Consciousness of Men, not only in Spite of Use of Violence by Government, but even Through its Action, and therefore the Suppression is not to be Dreaded, but is Brought About by the National Progress of Life—Objection of those who Defend State Organization that Universal Adoption of Christianity is hardly Likely to be Realized at any Time—The General Adoption of the Truths of Christianity is being Brought About not only by the Gradual and Inward Means, that is, by Knowledge of the Truth, Prophetic Insight, and Recognition of the Emptiness of Power, and Renunciation of it by Individuals, but also by Another External Means, the Acceptance of a New Truth by Whole Masses of Men on a Lower Level of Development Through Simple Confidence in their Leaders—When a Certain Stage in the Diffusion of a Truth has been Reached, a Public Opinion is Created which Impels a Whole Mass of Men, formerly Antagonistic to the New Truth, to Accept it—And therefore all Men may Quickly be Brought to Renounce the use of Violence when once a Christian Public Opinion is Established—The Conviction of Force being Necessary Hinders the Establishment of a Christian Public Opinion—The Use of Violence Leads Men to Distrust the Spiritual Force which is the Only Force by which they Advance—Neither Nations nor Individuals have been really Subjugated by Force, but only by Public Opinion, which no Force can Resist—Savage Nations and Savage Men can only be Subdued by the Diffusion of a Christian Standard among them, while actually Christian Nations in order to Subdue them do all they can to Destroy a Christian Standard—These Fruitless Attempts to Civilize Savages Cannot be Adduced as Proofs that Men Cannot be Subdued by Christianity—Violence by Corrupting Public Opinion, only Hinders the Social Organization from being What it Ought to Be—And by the Use of Violence being Suppressed, a Christian Public Opinion would be Established—Whatever might be the Result of the Suppression of Use of Force, this Unknown Future could not be Worse than the Present Condition, and so there is no Need to Dread it—To Attain Knowledge of the Unknown, and to Move Toward it, is the Essence of Life
50. But no honest and serious-minded man of our day can help seeing the incompatibility of true Christianity—the doctrine of meekness, forgiveness of injuries, and love—with government, with its pomp, acts of violence, executions, and wars