Scapegoating Quotes

Quotes tagged as "scapegoating" (showing 1-19 of 19)
Dwight D. Eisenhower
“The search for a scapegoat is the easiest of all hunting expeditions.”
Dwight D. Eisenhower

Christopher Hitchens
“I find something repulsive about the idea of vicarious redemption. I would not throw my numberless sins onto a scapegoat and expect them to pass from me; we rightly sneer at the barbaric societies that practice this unpleasantness in its literal form. There's no moral value in the vicarious gesture anyway. As Thomas Paine pointed out, you may if you wish take on a another man's debt, or even to take his place in prison. That would be self-sacrificing. But you may not assume his actual crimes as if they were your own; for one thing you did not commit them and might have died rather than do so; for another this impossible action would rob him of individual responsibility. So the whole apparatus of absolution and forgiveness strikes me as positively immoral, while the concept of revealed truth degrades the concept of free intelligence by purportedly relieving us of the hard task of working out the ethical principles for ourselves.”
Christopher Hitchens, Letters to a Young Contrarian

Leo Tolstoy
“It's too easy to criticize a man when he's out of favour, and to make him shoulder the blame for everybody else's mistakes.”
Leo Tolstoy, War and Peace

Julia Serano
“The hardest part has been learning how to take myself seriously when the entire world is constantly telling me that femininity is always inferior to masculinity”
Julia Serano, Whipping Girl: A Transsexual Woman on Sexism and the Scapegoating of Femininity

C. JoyBell C.
“The problem with letting people tear your walls down, is that you never know who wants to take down those walls just for the fun of it. For amusement purposes. Just to say that he knew that he could. At the end of the day... the things you build should stay built. And you are no scapegoat for the sins of other people, in anyone's life. How dare anyone take down your walls not in order to see you; but only in order to feed their ego. In order to make you pay for sins not done by your own hands.”
C. JoyBell C.

“If brainstorming becomes 'blamestorming' by reason of time pressure or on account of pure laziness, the truth may be assaulted and unyieldingly vilified . Blamestorming becomes then downright a perfidious appeal to scapegoating with a torrent of frantic manhunts for 'culprits on duty'. ('Blamestorming')”
Erik Pevernagie

Joanne Harris
“As she grew older, Maddy discovered that she had disappointed almost everyone. An awkward girl with a sullen mouth, a curtain of hair, and a tendency to slouch, she had neither Mae's sweet nature nor sweet face. Her eyes were rather beautiful, but few people ever noticed this, and it was widely believed Maddy was ugly, a troublemaker, too clever for her own good, too stubborn - or too slack - to change.
Of course, folk agreed that it was not her fault she was so brown or her sister so pretty, but a smile costs nothing, as the saying goes, and if only the girl had made an effort once in a while, or even showed a little gratitude for all the help and free advice, then maybe she would have settled down.”
Joanne Harris, Runemarks

J.M. Coetzee
“Scapegoating worked in practice while it still had religious powers behind it. You loaded the sins of the city on to the goat’s back and drove it out, and the city was cleansed. It worked because everyone knew how to read the ritual, including the gods. Then the gods died, and all of a sudden you had to cleanse the city without divine help. Real actions were demanded instead of symbolism. The censor was born, in the Roman sense. Watchfulness became the watchword: the watchfulness of all over all. Purgation was replaced by the purge.”
J.M. Coetzee, Disgrace

Shannon L. Alder
“Evil originates not in the absence of guilt; but in our effort to escape it.”
Shannon L. Alder

Toba Beta
“It's easy to blame traffic jam
when you're late and in a hurry.”
Toba Beta, My Ancestor Was an Ancient Astronaut

Jack Gilbert
“It is convenient for the old men to blame Eve. To insist we are damned because a country girl talked to the snake one afternoon long ago. Children must starve in Somalia for that, and old women be abandoned in our greatest cities. It’s why we will finally be thrown into the lakes of molten lead. Because she was confused by happiness that first time anyone said she was beautiful. Nevertheless, she must be the issue, so people won’t notice that rocks and galaxies, mathematics and rust are also created in His image.”
Jack Gilbert, Collected Poems

“The best way to avoid becoming a scapegoat is to find one.”
Warren Eyster, The Goblins of Eros

Hugh Nibley
“You can always somebody who is worse than you are to make you feel virtuous. It's a cheap shot: those awful terrorists, perverts, communists--they are the ones who need to repent! Yes, indeed they do, and for them repentance will be a full-time job, exactly as it is for all the rest of us.”
Hugh Nibley, Old Testament and Related Studies

“In the minds of my parents, they are the victims; I am the abuser.”
Christina Enevoldsen

“A system of justice does not need to pursue retribution. If the purpose of drug sentencing is to prevent harm, all we need to do is decide what to do with people who pose a genuine risk to society or cause tangible harm. There are perfectly rational ways of doing this; in fact, most societies already pursue such policies with respect to alcohol: we leave people free to drink and get inebriated, but set limits on where and when. In general, we prosecute drunk drivers, not inebriated pedestrians.
In this sense, the justice system is in many respects a battleground between moral ideas and evidence concerning how to most effectively promote both individual and societal interests, liberty, health, happiness and wellbeing. Severely compromising this system, insofar as it serves to further these ideals, is our vacillation or obsession with moral responsibility, which is, in the broadest sense, an attempt to isolate the subjective element of human choice, an exercise that all too readily deteriorates into blaming and scapegoating without providing effective solutions to the actual problem. The problem with the question of moral responsibility is that it is inherently subjective and involves conjecture about an individuals’ state of mind, awareness and ability to act that can rarely if ever be proved. Thus it involves precisely the same type of conjecture that characterizes superstitious notions of possession and the influence of the devil and provides no effective means of managing conduct: the individual convicted for an offence or crime considered morally wrong is convicted based on a series of hypotheses and probabilities and not necessarily because he or she is actually morally wrong. The fairness and effectiveness of a system of justice based on such hypotheses is highly questionable particularly as a basis for preventing or reducing drug use related harm. For example, with respect to drugs, the system quite obviously fails as a deterrent and the system is not organised to ‘reform’ the offender much less to ensure that he or she has ‘learned a lesson’; moreover, the offender does not get an opportunity to make amends or even have a conversation with the alleged victim. In the case of retributive justice, the justice system is effectively mopping up after the fact. In other words, as far as deterrence is concerned, the entire exercise of justice becomes an exercise based on faith, rather than one based on evidence.”
Daniel Waterman, Entheogens, Society and Law: The Politics of Consciousness, Autonomy and Responsibility

“In her book claiming that allegations of ritualistic abuse are mostly confabulations, La Fontaine’s (1998) comparison of social workers to ‘nazis’ shows the depth of feeling evident amongst many sceptics. However, this raises an important question: Why did academics and journalists feel so strongly about allegations of ritualistic abuse, to the point of pervasively misrepresenting the available evidence and treating women disclosing ritualistic abuse, and those workers who support them, with barely concealed contempt? It is of course true that there are fringe practitioners in the field of organised abuse, just as there are fringe practitioners in many other health-related fields. However, the contrast between the measured tone of the majority of therapists and social workers writing on ritualistic abuse, and the over-blown sensationalism of their critics, could not be starker. Indeed, Scott (2001) notes with irony that the writings of those who claimed that ‘satanic ritual abuse’ is a ‘moral panic’ had many of the features of a moral panic: scapegoating therapists, social workers and sexual abuse victims whilst warning of an impending social catastrophe brought on by an epidemic of false allegations of sexual abuse. It is perhaps unsurprising that social movements for people accused of sexual abuse would engage in such hyperbole, but why did this rhetoric find so many champions in academia and the media?”
Michael Salter, Organised Sexual Abuse

Agona Apell
“I have this feeling that immigrants unwittingly help to keep peace between nations by being scapegoats for national ills that would otherwise be blamed on neighbours.”
Agona Apell

René Girard
“There is no culture without a tomb and no tomb without a culture; in the end the tomb is the first and only cultural symbol. The above-ground tomb does not have to be invented. It is the pile of stones in which the victim of the unanimous stoning is buried. It is the first pyramid.”
René Girard, Things Hidden Since the Foundation of the World

David M. Krueger
“Throughout the history of the Kensington Rune Stone in the twentieth
century, memories of an ancient battle were repeatedly evoked to
address the concerns about more recent battles. The skræling endured
as a convenient symbol of the threats posed by secularization, urbanization,
and diversification. As sociologist Richard K. Fenn observes,
“Any society is a reservoir of old longings and ancient hatreds. These
need to be understood, addressed, resolved and transcended if a society
is to have a future that is different from its past.” Furthermore, when
a society does not adequately confront its past, it perpetually finds “a
new target that resembles but also differs from the source of original
conflict.” If Fenn is correct, old enemies will continue to emerge in
the face of new enemies unless Minnesotans can understand, address,
resolve, and transcend the state’s original sin: the unjust treatment of
the region’s first inhabitants.”
David M. Krueger, Myths of the Rune Stone: Viking Martyrs and the Birthplace of America

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