Morality is not properly the doctrine how we should make ourselves happy, but how we should become worthy of happiness. A man is worthy to possess a thing or state when his possession of it is in harmony with the summum bonum [the highest good].Kant, Immanuel (1909) Critique of Pure Practical Reason

If you don’t want a man unhappy politically, don’t give him two sides to a question to worry him; give him one. Better yet, give him none. Let him forget there is such a thing as war. If the government is inefficient, top-heavy, and tax-mad, better it be all those than that people worry over it. Give the people contests they win by remembering the words to more popular songs or the names of state capitals or how much corn Iowa grew last year. Cram them full of non-combustible data, chock them so damned full of ‘facts’ they feel stuffed, but absolutely ‘brilliant’ with information. Then they’ll feel they’re thinking, they’ll get a sense of motion without moving. And they’ll be happy, because facts of that sort don’t change. Don’t give them any slippery stuff like philosophy or sociology to tie things up with. That way lies melancholy.
Bradbury, Ray (1953) Fahrenheit 451

Opposing all forms of violence, from direct, physical violence (mass murder, terror) to ideological violence (racism, incitement, sexual discrimination), seems to be the main pre-occupation of the tolerant liberal attitude that predominates today. An SOS call sustains such talk, drowning out all other approaches: everything else can and has to wait … Is there not something suspicious, indeed symptomatic, about this focus on subjective violence – that violence which is enacted by social agents, evil individuals, disciplined repressive apparatuses, fanatical crowds? Doesn’t it desperately try to distract our attention from the true focus of trouble, by obliterating from view other forms of violence and thus actively participating in them? According to a well-known anecdote, a German officer visited Picasso in his Paris studio during the Second World War. There he saw Guernica and, shocked at the modernist ‘chaos’ of the painting, asked Picasso: ‘Did you do this?’ Picasso calmly replied: ‘No, you did this!’ Today, many a liberal when faced with violent outbursts such as the recent looting in the suburbs of Paris [2008], asks the few remaining leftists who still count on a radical social transformation: ‘Isn’t it you who did this? Is this what you want?’ And we should reply, like Picasso: ‘No, you did this! This is a true result of your politics!’

There is an old joke about a husband who returns home earlier than usual from work and finds his wife in bed with another man. The surprised wife exclaims: ‘Why have you come back early?’ The husband furiously snaps back: ‘What are you doing in bed with another man?’ The wife calmly replies: ‘I asked you first – don’t try to squeeze out of it by changing the topic!’ The same goes for violence: the task is precisely to change the topic, to move from the desperate humanitarian SOS call to stop violence to the analysis of that other SOS, the complex interaction of the three modes of violence: subjective, objective and symbolic. The lesson is thus that one should resist the fascination of subjective violence, of violence enacted by social agents, evil individuals, disciplined repressive apparatuses, fanatical crowds: subjective violence is just the most visible of the three.Zizek, Slavoj (2008) Violence, pg 9-10.

Knowing that there exists in the minds of men a tone of feeling towards women as towards slaves, such as is expressed in the common phrase, “Tell that to women and children,” that the infinite soul can only work through them in already ascertained limits; that the gift of reason, man’s highest prerogative, is allotted to them in much lower degree; that they must be kept form mischief and melancholy by being constantly engaged in labor, which is to be furnished and directed by those better able to thinkFuller, Margaret (1845) Woman in the Nineteenth Century

The truth is, that all genuine appreciation rests on a certain mystery of humility and almost of darkness. The man who said, “Blessed is he that expecteth nothing, for he shall not be disappointed,” put the eulogy quite inadequately and even falsely. The truth is, “Blessed is he that expecteth nothing, for he shall be gloriously surprised.” The man who expects nothing sees redder roses than common men see, and greener grass, and a more startling sun. Blessed is he that expecteth nothing, for he shall possess the cities and the mountains; blessed is the meek, for he shall inherit the earth. Until we realise that things might not be, we cannot realize that things are. Until we see the background of darkness we cannot admire the light as a single and created thing. As soon as we have seen that darkness, all light is lightening, sudden, blinding, and divine. G.K. Chesterton (1905) Heretics

In a society grown rigid with ideology, Vaclav Havel said, you come to accept that you live according to that society’s values and assumptions. If you were to refuse to conform, there could be trouble. You could be isolated, alienated, reproached for being idealistic, or scorned for not being a team player. You know what it is you are supposed to do, and you do it, not least to show that you are doing it. You go along to get along, he said, and so you confirm to others that certain things in fact must be done. If you fail to act as you are expected to, others will view your behavior as abnormal, think you arrogant for believing you’re above the rules, or assume you’ve dropped out of society…In truth, Havel said, that story is not natural; there is an enormous gap between its aims and the aims of life. Whereas life moves toward plurality and diversity and the fulfillment of its own freedom, the system demands conformity, uniformity and discipline. The system, Havel said, “is a world of appearances trying to pass for reality.”F.S. Michaels (2011) Monoculture: How one story is changing everything