These are the things which might conceivably and truly make men forgive their enemies. We can only turn hate to love by understanding what are the things that men have loved; nor is it necessary to ask men to hate their loves in order to love one another. Just as two grocers are most likely to be reconciled when they remember for a moment that they are two fathers, so two nationals are most likely to be reconciled when they remember (if only for a moment) that they are two patriots.
Interpretation
Understanding our shared loves can help us forgive and reconcile with others, even our enemies.
In this quote, Gilbert K. Chesterton suggests that the key to overcoming hatred and division lies in recognizing the common values and loves that bind us as human beings. By acknowledging our shared identities and the things we care about, such as being a parent or a patriot, we can foster compassion and empathy, allowing forgiveness to flourish even between adversaries. This perspective emphasizes the importance of understanding and connection as powerful tools for reconciliation.
In practice
This quote can be used in a speech about conflict resolution during community events.
Tradition does not mean a dead town; it does not mean that the living are dead but that the dead are alive. It means that it still matters what Penn did two hundred years ago or what Franklin did a hundred years ago; I never could feel in New York that it mattered what anybody did an hour ago.
I owe my success to having listened respectfully to the very best advice, and then going away and doing the exact opposite.
The good Bishop of Assisi expressed a sort of horror at the hard life which the Little Brothers lived at the Portiuncula, without comforts, without possessions, eating anything they could get and sleeping anyhow on the ground. St. Francis answered him with that curious and almost stunning shrewdness which the unworldly can sometimes wield like a club of stone. He said, 'If we had any possessions, we should need weapons and laws to defend them.
The ordinary scientific man is strictly a sentimentalist. He is a sentimentalist in this essential sense, that he is soaked and swept away by mere associations.
I suppose every one must have reflected how primeval and how poetical are the things that one carries in one's pocket; the pocket-knife, for instance, the type of all human tools, the infant of the sword. Once I planned to write a book of poems entirely about things in my pockets. But I found it would be too long; and the age of the great epics is past.
Madness does not come by breaking out, but by giving in; by settling down in some dirty, little, self-repeating circle of ideas; by being tamed.
The natural aristocracy I consider as the most precious gift of nature for the instruction, the trusts, and government of society. And indeed it would have been inconsistent in creation to have formed man for the social state, and not to have provided virtue and wisdom enough to manage the concerns of the society. May we not even say that that form of government is the best which provides the most - for a pure selection of these natural aristoi into the offices of government?
We are born into a world in which sexual possibilities are narrowly circumscribed. . . . We are programmed by the culture as surely as rats are programmed to make the arduous way through the scientist's maze, and that programming operates on every level of choice and action.
Taste cannot be controlled by law.
Arrakis teaches the attitude of the knife - chopping off what's incomplete and saying: "Now it's complete because it's ended here."
Once you understand that Goliath is much weaker than you think he is, and David has superior technology, then you say: why do we tell the story the way we do? It becomes, actually, a far more meaningful and important story in its retelling than in the kind of unsophisticated way we've done it for, I think, too long.
Everything in the world is purchased by labor.
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