Like all revolutions, the surrealist revolution was a reversion, a restitution, an expression of vital and indispensable spiritual needs.
Four marks of true repentance are: acknowledgement of wrong, willingness to confess it, willingness to abandon it, and willingness to make restitution.
Forgiveness is created by the restitution of the abuser; of the wrongdoer. It is not something to be squeeeeeezed out of the victim in a further act of conscience-corrupting abuse.
To love without need or without expectation of restitution, that is how we ought to love.
Forgiveness is possible even when there is no restitution, no remorse on the part of the perpetrator.
My own idea, for what it is worth, is that all sadness which is not either arising from the repentance of a concrete sin and hastening towards concrete amendment or restitution, or else arising from pity and hastening to active assistance, is simply bad; and I think we all sin by needlessly disobeying the apostolic injunction to 'rejoice' as much as by anything else. Humility, after the first shock, is a cheerful virtue.
Tell me who your enemy is, and I will tell you who you are.
Trials are no longer about freeing the innocent, punishing the guilty, and making restitution to the injured. They have devolved into a contest over who will win.
If we have injured someone, giving him the opportunity to make a joke about us is often enough to provide him personal satisfaction, or even to win his good will.
Every dollar spent to punish a drug user or seller is a dollar that cannot be spent collecting restitution from a robber. Every hour spent investigating a drug user or seller is an hour that could have been used to find a missing child. Every trial held to prosecute a drug user or seller is court time that could be used to prosecute a rapist in a case that might otherwise have been plea bargained.
Tell me with whom you associate, and I will tell you who you are.
I think we all sin by needlessly disobeying the apostolic injunction to "rejoice" as much as by anything else
The problems that exist on Wall Street today go to the center of a debate in this country about wealth and democracy. We cannot keep our democracy if those who are in charge of handling the engines of our economy are not honest with their shareholders. That's why there is a role for government regulation here. That role for government is breaking up the monopolies, insisting on public disclosure, insisting on public audits, insisting on restitution whenever someone has been cheated.
Tell me what you eat, and I will tell you who you are.
A restitution of the Union has been rendered forever impossible.
To every reversal of people's soveregnity, to every disappearance of the Republic corresponds a frank or disguised restitution in force of the regal justice. "Tell me, according to what you judge and I'll tell you who you are." No axiom in politics is more certain than this.
Tell me how you read and I'll tell you who you are.
Every hour spent investigating a drug user or seller is an hour that could have been used to find a missing child.
Tell me who you walk with, and I'll tell you who you are.
Executing a murderer is the only way to adequately express our horror at the taking of an innocent life. Nothing else suffices. To equate the lives of killers with those of victims is the worst kind of moral equivalency. If capital punishment is state murder, then imprisonment is state kidnapping and restitution is state theft.
The few surviving Armenians no longer ask to go home. They do not ask for restitution. They ask simply to have the memory of their obliteration acknowledged. It is a moral obsession, the lonely legacy passed onto the third and fourth generation who no longer speak Armenian but who carry within them the seeds of resentment that will not be quashed.
Nail me to my car and I'll tell you who you are
Eight generations of African-Americans are still waiting to achieve their rights - compensation and restitution for the hundreds of years during which they were bought and sold on the market.
[Libertarians] don't denounce what the state does, they just object to who's doing it. This is why the people most victimized by the state display the least interest in libertarianism. Those on the receiving end of coercion don't quibble over their coercers' credentials. If you can't pay or don't want to, you don't much care if your deprivation is called larceny or taxation or restitution or rent. If you like to control your own time, you distinguish employment from enslavement only in degree and duration.
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