flawlessness everywhere

Rose Quartz shattered Pink Diamond.

That was my first suspicion from the get-go. But with the Bismuth episode fresh in my mind, I dismissed it.

It’s one thing to callously shatter troops everywhere you go. To just execute prisoners of war, or to go straight for the kill on the battlefield.

But it’s an entirely different thing to kill Gem-Hitler.

The Diamonds are monsters. We’ve seen nothing but their terrible, terrible ways, their horrifying actions, their disgusting laws. To destroy them is to cut the head of the snake.

But it’s not black and white. They’re monsters from a human perspective, an Earth perspective. There are billions of Gems who adore the Diamonds and happily choose them over the Crystal Gems. People like Jasper, who are haunted by Rose Quartz to this day. To kill their God-Queen, to begin the path of forcing them to abandon the Homeworld way of life they love… is also monstrous, perhaps on a level approaching what the Diamonds do.

From a Homeworld perspective, the Diamonds are just and flawless everywhere we perceive them to be demons. Alien morality is not our morality.

In the Rebellion, there was no right. There was no wrong. There was no good. There was no evil. There was just two philosophies of life destroying each other.

And Steven is going to have to accept that.

ardenssolis  asked:

There was a reason for this, truly. Ozymandias did not DO things without a reason, although in actuality, he didn't exactly do things like this to begin with. Perhaps it was done out curiosity and nothing more. Or maybe some sense of boredom and wanting to see how the usual composed king would react. Casually he placed a crown upon the man's head made from small white flowers. Humming, he crossed his arms as he examined it intently. ❝An odd image to see, but you look better than I thought.❞

              « ャスター » There’s no movement or sound from Gilgamesh as he feels the light weight added, before glancing up at the Pharaoh, crimsons tinted with confusion. One curious touch is enough to identify what had been placed on his head, a crown of flowers. He searches their golden gaze for answers, yet he only finds their satisfaction in them. How puzzling. Their comment was not unheard, but it did little to dissolve the unusual sense of confusion. Perhaps it had been simply to extract some form of reaction from him, but it was an offering nevertheless. For he who did not wish to owe Ozymandias something in return, his next action was clear.

              One hand reaches out to them, hovering momentarily, before brushing locks of dark hair behind their ear and adding something to clip them back. The object in question had seemingly appeared out of nowhere, and in reality it had not existed until a few seconds earlier. All it took was one instant, a glow of scripts and particles of gold, for a single white lily to materialise and be placed into their hair. However, it was far from the flower it was based upon, as it was of pure gold, thin and intricate but not easily malleable. Although the King didn’t find himself completely pleased with the impromptu creation, the other man’s natural radiance made it acceptable.

              There’s a light chuckle of amusement as he withdraws his hand; caused not by his own actions, but their’s.

              “You’re so strange, Ozymandias.

Skin

Eren looks older in this world, he thinks. He’s tracing the edge of a lip, and there’s a scar there, a little indentation on the skin of his chin, probably a remnant of Eren’s teenaged years. 

Without any of his restorative Titan powers, Eren’s got a myriad of scars and blemishes that Levi has never seen before. The first time he removed Eren’s shirt, he stared, unnerved at a surgical scar on Eren’s torso - Eren had stilled, concerned and wary at this behaviour, so Levi had forced himself to unclench, palming at Eren’s rib, and feeling the unfamiliar ridge of a scar that would never have been there, in another time.

Levi isn’t sure if he’s relieved or not - Eren’s body is a sure indication that this is a different world, a different life, one that has given Eren the chance to grow up with a body that will never mend itself unnaturally, while everyone around him wastes away with every new injury. This Eren will never have to hate himself for surviving. 

Eren shuffles in his sleep, and amidst the dull fear that Levi has of Eren’s newfound, inherent mortality, the familiar determination to protect the boy - a feeling that has spanned two lifespans - clicks into place . Levi curls around his partner, and pulls the duvet over both their bodies.

When he dreams, he doesn’t dream of Titans. 

Three influences — urbanisation, industrialism and the negative Socratic values which began to prevail with the spread of Protestantism, and happened to be favourable to the two former — have now, for almost two centuries, been inclining the people of Europe, and all countries like Europe, to set their faces ever more and more steadfastly against a biological attitude towards man. And this has resulted in the tendency of modern civilisation not only to neglect and despise the body but also to exalt as praiseworthy all those practices which favour the multiplication of biologically inferior human beings.

To deal with urbanisation first, it must be clear, even to those who are unfamiliar with the contempt in which boroughs and their inhabitants were held by the rural populations of the Middle Ages, that the city and town do not and cannot breed the healthiest, sturdiest and most active members of the community and cannot, therefore, cultivate a very fastidious taste in standards of human desirability. The kind of occupation open to the town-dweller — quite apart from the air he breathes and the food he tends to live on — neither selects nor is calculated to maintain the soundest of types. Moreover, by withdrawing the human being from a close touch with the realities of Nature’s work and laws, from the everyday and obvious lessons to be learnt by watching cultivated plants and animals grow, and observing the conditions essential to their prosperity, town life must in time foster a fantastic or unrealistic attitude to life and its problems, which of itself constitutes mental or intellectual unsoundness.

Over and above this, however, in towns and cities, the very roots of human life tend to wither. In the country there is always some way in which the child only just past toddlerdom can help in the general impersonal work of Nature, even if it is only to scare the sparrows from the ripening corn. Thus children are always welcome and quickly become a further asset to the house in which they are born. But in towns the child tends to become more and more a luxury, an undesired by-product of the sexual adaptation of its parents. The result is that an unnatural relationship begins to grow up between married couples, and women as a whole incline to neglect and despise maternal occupations. In fact, society reaches a condition known as Feminism, on the one hand, in which, as even the Feminist Havelock Ellis admits, “Motherhood is without dignity” — indeed, how could it have dignity when children are unwanted? — and, on the other, a condition known as Pornocracy, in which the taste of the harlot, and the outlook of the harlot, necessarily tend to prevail.

Industrialisation, even under the most humane and solicitous factory laws and regulations, confirms and intensifies most of the worst influences of urbanisation. It cannot help so doing, because, in addition to offering the urban crowds unhealthy occupations, it has not reached that stage of enlightenment when it would necessarily regard it as a duty to protect the character and minds of the so-called proletariat from the besotting and degrading influence of mere machine-minding, or of performing, year in year out, unskilled, repetitive and often merely fragmentary tasks. Besides, the factory can be adequately served by types which would not have the stamina or endurance for heavy farm work, and this again exercises with the town a preferential selection in favour of unsoundness.

On its occupational side, therefore, it undermines the garnered qualities of a national constitution and character. It lives on the spiritual and physical capital of the people, without making a single contribution of value to either from one generation to another. Thus, it creates among a mass of physically deteriorated, uprooted and traditionless individuals, already removed from the instructive realities of life by their urban habits, a standardized type of mind and character, which is steadily becoming more and more helpless, passive, colourless and servile. It means that a race is being reared which in character, body and mind is hardly civilised.

Turning now to the third influence — that of Socratic values — which has made the two former influences possible, it is difficult for the modern man of Western Europe to appreciate the extent to which he has become saturated, “conditioned”, and disciplined both in body and mind by the values which tend to underrate and neglect body standards. If we have ceased to look with horror on a man or woman who, although under thirty, has false teeth, if we have ceased to demand an apology from people with foul breath, and if we imagine that human rubbish and human foulness can give us good laws, good poetry, good science and good art, it is wholly and exclusively due to Socrates and his influence.

His exclusive claim to notoriety is that, thanks to his own wretchedly poor physical endowments in the midst of a population of beauty-venerators, he found himself forced in self-defence to discover a dialectical method of excusing every kind of physical disreputability, degeneracy and putrescence.

He argued, after the manner of the fox who had lost his tail, that the beauty of the body is but a slight affair, and that man’s greatest achievement is to set a higher value on the beauty of the soul, and he declared to Glaucon, “If there be any merely bodily defect in another, we will be patient of it and love the same”.

“Merely bodily defect”! — These three words epitomise the whole savour and trend of Socratic teaching.

Thus radiant and flawless health is everywhere rare among human beings, and wherever Western civilisation has spread the minority of the sound are taxed out of existence and sacrificed in order to preserve, succour and pay honour to the unsound.
Now to set one’s face against this deeply implanted bias, to invite modern men, and particularly modern women, in the teeth of their morbid sentimentality, to change their attitude and to honour and look up to the sound, to protect the sound from extermination by the unsound, and to resist their being sacrificed for the latter — in fact, to assume towards humanity the very attitude which, to a farmer contemplating his animals and his crops, is a commonplace of good husbandry, is to-day one of the most difficult and precarious of undertakings…

—  Anthony M. Ludovici