“That we are not totally transformed, that we can turn away, turn the page, switch the channel, does not impugn the ethical value of an assault by images. It is not a defect that we are not seared, that we do not suffer enough, when we see these images. Neither is the photograph supposed to repair our ignorance about the history and causes of the suffering it picks out and frames. Such images cannot be more than an invitation to pay attention, to reflect, to learn, to examine the rationalizations for mass suffering offered by established powers. Who caused what the picture shows? Who is responsible? Is it excusable? Was it inevitable? Is there some state of affairs which we have accepted up to now that ought to be challenged? All this, with the understanding that moral indignation, like compassion, cannot dictate a course of action.”

“We make a picture," he said, "of how we want the world to be, and most of the time it isn't like that. Holding on to that image causes the suffering. Not the world, not the truth. Our disappointment is what makes us hurt.”

“So far as we feel sympathy, we feel we are not accomplices to what caused the suffering. Our sympathy proclaims our innocence as well as our impotence. To that extent, it can be (for all our good intentions) an impertinent- if not inappropriate- response. To set aside the sympathy we extend to others beset by war and murderous politics for a reflection on how our privileges are located on the same map as their suffering, and may- in ways we might prefer not to imagine- be linked to their suffering, as the wealth as some may imply the destitution of others, is a task for which the painful, stirring images supply only an initial spark.”

“Like too much alcohol,self-consciousness makes us see ourselves double, and we make the double image for two selves - mental and material, controlling and controlled, reflective and spontaneous. Thus instead of suffering we suffer about suffering, and suffer about suffering about suffering.”

“The division of our culture is making us more obtuse than we need be: we can repair communications to some extent: but, as I have said before, we are not going to turn out men and women who understand as much of their world as Piero della Francesca did of his, or Pascal, or Goethe. With good fortune, however, we can educate a large proportion of our better minds so that they are not ignorant of the imaginative experience, both in the arts and in science, nor ignorant either of the endowments of applied science, of the remediable suffering of most of their fellow humans, and of the responsibilities which, once seen, cannot be denied.”

“When we suffer anguish we return to early childhood because that is the period in which we first learnt to suffer the experience of total loss. It was more than that. It was the period in which we suffered more total losses than in all the rest of our life put together.”