"It was Dostoevsky, once again, who drew from the French Revolution and its seeming hatred of the Church the lesson that "revolution must necessarily begin with atheism." That is absolutely true. But the world had never before known a godlessness as organized, militarized, and tenaciously malevolent as that practiced by Marxism. Within the philosophical system of Marx and Lenin, and at the heart of their psychology, hatred of God is the principal driving force, more fundamental than all their political and economic pretensions. Militant atheism is not merely incidental or marginal to Communist policy; it is not a side effect, but the central pivot."

[He] understood the people in a new way...The people is not everyone who speaks our language, nor yet the elect marked by the fiery stamp of genius. Not by birth, not by the work of one's hands, not by the wings of education is one elected into the people.
But by one's inner self.
Everyone forges his inner self year after year.
One must try to temper, to cut, to polish one's soul so as to become a human being.
And thereby become a tiny particle of one's own people.

He ate his supper without bread. A double helping and bread — that was going too far. The bread would do for tomorrow. The belly is a demon. It doesn't remember how well you treated it yesterday; it'll cry out for more tomorrow.

It is feasible and easy everywhere to undermine administrative power and, in fact, it has been drastically weakened in all Western countries. The defense of individual rights has reached such extremes as to make society as a whole defenseless against certain individuals. It is time, in the West, to defend not so much human rights as human obligations.

"Fire, fire! The branches crackle and the night wind of late autumn blows the flame of the bonfire back and forth. The compound is dark; I am alone at the bonfire, and I can bring it still some more carpenters' shavings. The compound here is a privileged one, so privileged that it is almost as if I were out in freedom — this is an island of paradise; this is the Marfino "sharashka" — a scientific institute staffed with prisoners — in its most privileged period. No one is overseeing me, calling me to a cell, chasing me away from the bonfire, and even then it is chilly in the penetrating wind.
But she — who has already been standing in the wind for hours, her arms straight down, her head drooping, weeping, then growing numb and still. And then again she begs piteously "Citizen Chief! Please forgive me! I won't do it again."
The wind carries her moan to me, just as if she were moaning next to my ear. The citizen chief at the gatehouse fires up his stove and does not answer.
This was the gatehouse of the camp next door to us, from which workers came into our compound to lay water pipes and to repair the old ramshackle seminary building.
Across from me, beyond the artfully intertwined, many-stranded barbed-wire barricade and two steps away from the gatehouse, beneath a bright lantern, stood the punished girl, head hanging, the wind tugging at her grey work skirt, her feet growing numb from the cold, a thin scarf over her head.
It had been warm during the day, when they had been digging a ditch on our territory. And another girl, slipping down into a ravine, had crawled her way to the Vladykino Highway and escaped.
The guard had bungled. And Moscow city buses ran right along the highway. When they caught on, it was too late to catch her. They raised the alarm.
A mean, dark major arrived and shouted that if they failed to catch the girl, the entire camp would be deprived of visits and parcels for whole month, because of her escape.
And the women brigadiers went into a rage

Should a man, to preserve his life, pay everything that gives life colour, scent and excitement? Can one accept a life of digestion, respiration, muscular and brain activity - and nothing more? Become a walking blueprint? Is this not an exorbitant price? Is it not mockery?

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The communist regime in the East could stand and grow due to the enthusiastic support from an enormous number of Western intellectuals who felt a kinship and refused to see communism's crimes. When they no longer could do so, they tried to justify them.