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To have no food for our heads no food for our hearts, no food for our activity, is that nothing? If we have no food for the body, how do we cry out, how all the world hears of it, how all the newspapers talk of it, with a paragraph headed in great capital letters, DEATH FROM STARVATION! But suppose one were to put a paragraph in the Times, Death of Thought from Starvation, or Death of Moral Activity from Starvation, how people would stare, how they would laugh and wonder! One would think we had no heads nor hearts, by the total indifference of the public towards them. Our bodies are the only things of any consequence.
And because the condition of Man, (as hath been declared in the precedent Chapter) is a condition of Warre of every one against everyone; in which case every one is governed by his own Reason; and there is nothing he can make use of, that may not be a help unto him, in preserving his life against his enemyes; It followeth, that in such a condition, every man has a Right to every thing; even to one anothers body.
When a man is taken in a mystical sense, his qualities are often signified by his actions, and by the circumstances of things about him. So a Ruler is signified by his riding on a beast; a Warrior and Conqueror, by his having a sword and bow; a potent man, by his gigantic stature; a Judge, by weights and measures... the affliction or persecution which a people suffers in laboring to bring forth a new kingdom, by the pain of a woman in labor to bring forth a man-child; the dissolution of a body politic or ecclesiastic, by the death of a man or beast; and the revival of a dissolved dominion, by the resurrection of the dead.
Some men would make it a question of indifference, neither right nor wrong, merely a question of dollars and cents, the Almighty has drawn a line across the land, below which it must be cultivated by slave labor, above which by free labor. They would say: 'If the question is between the white man and the negro, I am for the white man; if between the negro and the crocodile, I am for the negro.' There is a strong effort to make this policy of indifference prevail, but it can not be a durable one. A 'don't care' policy won't prevail, for every body does care.
Man is a synthesis of psyche and body, but he is also a synthesis of the temporal and the eternal. In the former, the two factors are psyche and body, and spirit is the third, yet in such a way that one can speak of a synthesis only when the spirit is posited. The latter synthesis has only two factors, the temporal and the eternal. Where is the third factor? And if there is no third factor, there really is no synthesis, for a synthesis that is a contradiction cannot be completed as a synthesis without a third factor, because the fact that the synthesis is a contradiction asserts that it is not. What, then, is the temporal?
I desired dragons with a profound desire. Of course, I in my timid body did not wish to have them in the neighborhood, intruding into my relatively safe world, in which it was, for instance, possible to read stories in peace of mind, free from fear. But the world that contained even the imagination of Faihir was richer and more beautiful, at whatever cost of peril.
I suggest that we are thieves in a way. If I take anything that I do not need for my own immediate use, and keep it, I thieve it from somebody else.... Nature produces enough for our wants from day to day, and if only every-body took enough for himself and nothing more, there would be no pauperism in this world, there would be no man dying of starvation in this world. But so long as we have got this inequality, so long we are thieving.