A curious reversal in the locus of moral concern has taken place: people feel responsible for everything except for what they do.

Turgenev saw human beings as individuals always endowed with consciousness, character, feelings, and moral strengths and weaknesses; Marx saw them always as snowflakes in an avalanche, as instances of general forces, as not yet fully human because utterly conditioned by their circumstances. Where Turgenev saw men, Marx saw classes of men; where Turgenev saw people, Marx saw the People. These two ways of looking at the world persist into our own time and profoundly affect, for better or for worse, the solutions we propose to our social problems.

Orders can be benign or malign, but the habit of obeying them can become ingrained.

The need always to lie and always to avoid the truth stripped everyone of what Custine called 'the two greatest gifts of God-the soul and the speech which communicates it.' People became hypocritical, cunning, mistrustful, cynical, silent, cruel, and indifferent to the fate of others as a result of the destruction of their own souls.

There is nothing an addict likes more, or that serves as better pretext for continuing his present way of life, than to place the weight of responsibility for his situation somewhere other than on his own decisions.

The loss of the religious understanding of the human condition—that Man is a fallen creature for whom virtue is necessary but never fully attainable—is a loss, not a gain, in true sophistication. The secular substitute—the belief in the perfection of life on earth by the endless extension of a choice of pleasures—is not merely callow by comparison but much less realistic in its understanding of human nature.

Feeling good about yourself is not the same thing as doing good. Good policy is more important than good feelings.