So that when man can be in great distress having been betrayed and deserted by all friends he may find consolation in the idea that an ever true friend was still there to help him, to support him and that He was Almighty and could do anything. The idea of God is helpful to man in distress. Society has to fight out this belief as well as was fought the idol worship and the narrow conception of religion. Similarly, when man tries to stand on his own legs, and become a realist he shall have to throw the faith aside, and to face manfully all the distress, trouble, in which the circumstances may throw him.
Blessed are the merciful, for they shall obtain mercy.' These men without possessions or power, these strangers on Earth, these sinners, these followers of Jesus, have in their life with him renounced their own dignity, for they are merciful. As if their own needs and their own distress were not enough, they take upon themselves the distress and humiliation of others. They have an irresistible love for the down-trodden, the sick, the wretched, the wronged, the outcast and all who are tortured with anxiety. They go out and seek all who are enmeshed in the toils of sin and guilt. No distress is too great, no sin too appalling for their pity. If any man falls into disgrace, the merciful will sacrifice their own honour to shield him, and take his shame upon themselves.
National Socialist Germany wishes for peace because it recognises the simple fact that no war would be likely to substantially to ameliorate the state of distress in Europe. The distress would probably be made the greater thereby. If only the leaders and rulers had wanted peace, the people would never have wished for war.
[S]uppose the mind of [a] friend of humanity were clouded over with his own grief, extinguishing all sympathetic participation in the fate of others; he still has the resources to be beneficent to those suffering distress, but the distress of others does not touch him because he is sufficiently busy with his own; and now, where no inclination any longer stimulates him to it, he tears himself out of his deadly insensibility and does the action without any inclination, solely from duty.
As brother stands by brother in distress, binding up his wounds and soothing his pain, so let us show our love towards our enemy. There is no deeper distress to be found in the world, no pain more bitter than our enemy's. Nowhere is service more necessary or more blessed than when we serve our enemies.
Spiritual character is only made by standing loyal to God's character, no matter what distress the trial of faith brings. The distress and agony the prophets experienced was the agony of believing God when everything that was happening contradicted what they proclaimed Him to be; there was nothing to prove that God was just and true, but everything to prove the opposite.
Mosca said nothing. The word 'damsel' rankled with her. She suddenly thought of the clawed girl from the night before, jumping the filch on an icy street. Much the same age and build as Beamabeth, and far more beleaguered. What made a girl a 'damsel in distress'? Were they not allowed claws? Mosca had a hunch that if all damsels had claws they would spend a lot less time 'in distress'.
A more fundamental problem with labelling human distress and deviance as mental disorder is that it reduces a complex, important, and distinct part of human life to nothing more than a biological illness or defect, not to be processed or understood, or in some cases even embraced, but to be 'treated' and 'cured' by any means possible-often with drugs that may be doing much more harm than good. This biological reductiveness, along with the stigma that it attracts, shapes the person's interpretation and experience of his distress or deviance, and, ultimately, his relation to himself, to others, and to the world. Moreover, to call out every difference and deviance as mental disorder is also to circumscribe normality and define sanity, not as tranquillity or possibility, which are the products of the wisdom that is being denied, but as conformity, placidity, and a kind of mediocrity.
Capitalist realism insists on treating mental health as if it were a natural fact, like weather (but, then again, weather is no longer a natural fact so much as a political-economic effect). In the 1960s and 1970s, radical theory and politics (Laing, Foucault, Deleuze and Guattari, etc.) coalesced around extreme mental conditions such as schizophrenia, arguing, for instance, that madness was not a natural, but a political, category. But what is needed now is a politicization of much more common disorders. Indeed, it is their very commonness which is the issue: in Britain, depression is now the condition that is most treated by the NHS. In his book The Selfish Capitalist, Oliver James has convincingly posited a correlation between rising rates of mental distress and the neoliberal mode of capitalism practiced in countries like Britain, the USA and Australia. In line with James's claims, I want to argue that it is necessary to reframe the growing problem of stress (and distress) in capitalist societies. Instead of treating it as incumbent on individuals to resolve their own psychological distress, instead, that is, of accepting the vast privatization of stress that has taken place over the last thirty years, we need to ask: how has it become acceptable that so many people, and especially so many young people, are ill?