We can therefore see that our time at each level of existence is divided between an embryonic period of identifying the values needed to solve the new existential problem, a period of implementing the values toward the solution of the problem, and a period of values breakdown following the successful solving of the problem. It is this final phase of break-down which causes such periodic dismay in society, but dissolution is necessary so that man can be free to recognize new existential problems. There is, in addition, an of breakdown which results from the realization of the new values themselves, because these new values are so often the exact antithesis of the old. In that sense, the new values do represent the ultimate breakdown of the current basis of society, or of the individual's way of life.
I am South African and these universal core values, which transcend differences in culture, religion and tradition, resonate strongly with my own experience living through the last decades of apartheid and the transition to democracy. For all its shortcomings, the vision for a new South Africa – the antithesis of the old – was based on the idea that we have more in common than what divides us. The apartheid state had long pointed to racial and cultural differences to justify a pernicious ideology and with democracy this was rejected with contempt.
Resnick zeroed in on the word consume, which was the antithesis of what he wanted Scratchers to do. To him, Scratch was not about passively submitting, but creating — and creating yourself in the process As the speaker droned on, Resnick typed “warrior cats” on the Scratch site search box and found hundreds of projects based on the series. One was a detailed character generator that allowed others to build personalized warrior cats. Another was an amazingly intricate game where players could control a warrior cat, fight rivals with a number of different techniques, and identify a medicinal plant in the environment for healing potential. Over 1,500 fellow Scratchers had played the game and left over 100 comments.
We find another antithesis to goodness in the hardhearted person. He is thestern, cold man who is never moved by compassion, whose ear is deaf to allpetitions, who tramples on everything without consideration, and for whom othermen are mere figures placed on the chessboard of his plans. He is not adeliberate enemy of other people, but completely hard and uncharitable. In noway does this type take into account the natures of other men as spiritualpersons, as sensitive and vulnerable creatures. He ignores their rights andclaims as personal beings; he treats them as if they were mere objects. Herepresents a classical type of the pure egoist. He reminds us of certainslave-dealers, or of Landvogt Gessler in Schiller's "William Tell." Instead of the inner freedom of the charitable man, we find in him an innercompression and hardening of the heart. In place of openness and accessibilityto his fellowmen, we find him closed in upon himself and impenetrable. Insteadof response to the positive value of the other's happiness and the negativevalue of his suffering, we find refusal of any response; instead of solidaritywith the other person (i.e. the capacity to transcend oneself in order to sufferand rejoice with others), we find total imprisonment in self, an icy and brutalgaze looking beyond others. Instead of the victorious, selfless superiority ofthe man who is at the service of all, and never seeks anything for himself, wefind the inferiority of the brutal superman, and instead of generous forgivenessof injustices suffered, we find relentless vengeance.
There are three types of men who embody a specific antithesis to goodness:the indifferent or cold man, the hardhearted one, and the wicked one. The latteris the man who is an enemy of values: the man who is ruled by a basic attitudeof pride, and who lives in an impotent revolt against the world of values. Henot only bluntly by passes them, as does the sensual man, but he assails them;he would like to dethrone God, he hates the world of goodness and beauty, andall the world of light, like Alberich in the "Nibelungenring" ofRichard Wagner. He is full of envy and rebellion against the world of values,and against every good and happy man. He is the man like Cain, who feeds himselfupon hatred. His attitude toward other men not only lacks kindliness, but isexpressly hostile. He wants to hurt his fellowmen, and to wound them with thepoison of his hatred. I do not refer to the misanthrope who, having beendisillusioned, is at war with humanity as a whole and every individual person;he has rather turned away from mankind than turned against it; this type is moretragic than wicked. I am thinking of the malicious man who would like to pourout his poison everywhere, like Iago in Shakespeare's "Othello," orPizarro in Beethoven's "Fidelio." A specific variety of this type isthe fundamentally cruel man, who enjoys the sufferings of others. Instead of theluminous harmony of goodness, we find here a somber disharmony; instead of thewarm diffusing rays of happiness and life radiated by love, one finds virulentand lacerating hatred; instead of clear, free affirmation, one finds adestroying search for nothingness, a being imprisoned in a spasm of negation.