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The more we understand what is happening in the world, the more frustrated we often become, for our knowledge leads to feelings of powerlessness.
We feel that we are living in a world in which the citizen has become a mere spectator or a forced actor, and that our personal experience is politically useless and our political will a minor illusion. Very often, the fear of total permanent war paralyzes the kind of morally oriented politics, which might engage our interests and our passions. We sense the cultural mediocrity around us-and in us-and we know that ours is a time when, within and between all the nations of the world, the levels of public sensibilities have sunk below sight; atrocity on a mass scale has become impersonal and official; moral indignation as a public fact has become extinct or made trivial.
We feel that distrust has become nearly universal among men of affairs, and that the spread of public anxiety is poisoning human relations and drying up the roots of private freedom. We see that people at the top often identify rational dissent with political mutiny, loyalty with blind conformity, and freedom of judgment with treason. We feel that irresponsibility has become organized in high places and that clearly those in charge of the historic decisions of our time are not up to them. But what is more damaging to us is that we feel that those on the bottom-the forced actors who take the consequences-are also without leaders, without ideas of opposition, and that they make no real demands upon those with power.
--
Letters & Autobiographical Writings (1954) [University of California Press, 2000], pp. 184-185.

 

C. Wright Mills

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"In order to have any sense of control over our own life, we need to know that we’re able to make sense out of our experience, in all of its many aspects. It’s the need that religion addresses, that philosophy addresses... if you have a moral code that you do your best to live up to, other things being equal, it’s very positive in its consequences for your self esteem, even if the moral code is in some ways mistaken. If you conscientiously try to live it to the best of your ability, that would have a salutary effect on your self-esteem. If you violate it, it would have a negative effect on your self-esteem. But suppose you have nothing to violate, no worldview—that absence will limit your self-esteem, because you need to feel aligned with reality. You need feel that you are in appropriate contact with the real world. Now your theory of what the real world is might be right or wrong. But so long as you are able to believe that you are in contact with the real world and are acting on that knowledge, your self-esteem benefits... Regardless, upsetting as it may be to orthodox Objectivists, I think you can show that in the short run and in [a coerced] environment, a person who has some overarching faith has a better chance of surviving. But I wouldn’t explain that all away by saying ignorance is bliss. The point is to understand what function a belief system provides. Then you can understand why an imperfect one is sometimes beneficial"

 

Nathaniel Branden

 

One feels of him that there was much he did not understand, but not that there was anything that he was frightened of saying or thinking. I have never been able to feel much liking for Gandhi, but I do not feel sure that as a political thinker he was wrong in the main, nor do I believe that his life was a failure. … One may feel, as I do, a sort of aesthetic distaste for Gandhi, one may reject the claims of sainthood made on his behalf (he never made any such claim himself, by the way), one may also reject sainthood as an ideal and therefore feel that Gandhi's basic aims were anti-human and reactionary: but regarded simply as a politician, and compared with the other leading political figures of our time, how clean a smell he has managed to leave behind!

 

George Orwell

 

One feels of him that there was much he did not understand, but not that there was anything that he was frightened of saying or thinking. I have never been able to feel much liking for Gandhi, but I do not feel sure that as a political thinker he was wrong in the main, nor do I believe that his life was a failure. … One may feel, as I do, a sort of aesthetic distaste for Gandhi, one may reject the claims of sainthood made on his behalf (he never made any such claim himself, by the way), one may also reject sainthood as an ideal and therefore feel that Gandhi's basic aims were anti-human and reactionary: but regarded simply as a politician, and compared with the other leading political figures of our time, how clean a smell he has managed to leave behind!

 

Mohandas Karamchand (Mahatma) Gandhi

 

Part of life has a public orientation, but part of it does not. He has a private self that looks inward, and he should be able to feel with some distinctness the difference between public and private roles. It strikes me that those eighteenth century individuals who wrote letters to the newspapers signed “Publius” or something like that, were giving expression to this difference. When the writer appeared before the public in the common interest, he was conscious of stepping outside of his private considerations and entering into another capacity, of assuming a posture. The rest of the time he was his own man, which his thoughts and feelings reserved for himself.

 

Richard Weaver

 

There are two kinds of freedom to be found in our world: the freedom of desires, and the freedom from desires. Our modern Western culture only recognizes the first of these, freedom of desires. It then worships such a freedom by enshrining it at the forefront of national constitutions and bills of human rights. One can say that the underlying creed of most Western democracies is to protect their people's freedom to realize their desires, as far as this is possible. It is remarkable that in such countries people do not feel very free. The second kind of freedom, freedom from desires, is celebrated only in some religious communities. It celebrates contentment, peace that is free from desires. It is remarkable that in such abstemious communities like my monastery, people feel free.

 

Ajahn Brahm