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Posts Tagged ‘Torquemada

“I imagine one of the reasons people cling to their hates so stubbornly is because they sense, once hate is gone, they will be forced to deal with pain”*…

Your correspondent is off again, so (R)D will be on hiatus until Friday the 4th. In the meantime…

Dr. Sam Goldstein with an all-to-timely reminder…

Hate is often described as an emotion, but it is actually a learned behavior. Unlike fear, sadness, or love—emotions that are instinctive and universal—hate does not exist independently. It is shaped by fear, anger, stress, and social conditioning, developing over time rather than emerging naturally. Hate can be directed at people, ideas, or entire groups, influencing individuals and societies in ways that range from casual dislike to extreme violence. But if hate is learned, can it be unlearned? To break the cycle, we must understand how hate forms, how it manifests in our language and actions, and what we can do to replace it with something better.

The word “hate” has deep historical roots, originating from the Old English hatian, meaning “to despise” or “to wish evil upon.” It stems from the Proto-Germanic hatajan and the Proto-Indo-European kad, which means “to grieve” or “to suffer.” This connection suggests that hate was initially tied to pain, not necessarily hostility.

Over time, its meaning evolved. Today, people use “hate” casually—saying things like “I hate traffic” or “I hate Mondays”—to express mild annoyance. On social media, phrases like “haters gonna hate” trivialize the concept, making it seem inevitable and dismissing criticism as a product of jealousy or negativity.

But the same word is also used to describe serious moral opposition, such as “I hate injustice” or “I hate oppression.” In its most dangerous form, hate leads to profound social and political divisions, fueling discrimination, violence, and even war. While language shapes how we perceive hate, the real question is why it develops in the first place.

If hate isn’t an emotion, what is it? At its core, hate is a response to fear, stress, and anger. It is reinforced through experience, social pressure, and cultural narratives. Hate is not something we are born with—it is something we learn.

Fear plays a significant role. People often hate what they don’t understand or perceive as a threat. This is why xenophobia and racial prejudice exist. The unfamiliar makes people uncomfortable, and in that discomfort, hate is cultivated.

Stress and anger also fuel hate. When individuals feel powerless, overwhelmed, or frustrated, they search for something to blame. Hate becomes a means to direct negative emotions outward. This is evident in scapegoating, where specific groups are held responsible for economic hardship, crime, or societal decline.

The us vs. them mentality fuels hatred. Humans are inherently tribal, creating groups based on identity—race, nationality, religion, or ideology. This fosters the belief that our group is superior while viewing their group as the enemy. Hatred deepens this divide, making it easier to rationalize discrimination and violence.

Personal experience can turn resentment into hate. A betrayal, ongoing mistreatment, or a history of injustice can lead someone to develop deep-seated hostility. In many cases, what starts as personal pain becomes generalized toward an entire group, reinforcing division cycles.

Hate is also learned. From childhood, individuals absorb beliefs from family, media, and society. When a child grows up in an environment that demonizes certain groups, that perspective often becomes deeply ingrained. This is why racism, sexism, and religious intolerance persist across generations.

Finally, the internet has amplified hate like never before. Social media allows people to express extreme views without accountability. Hate spreads through online mobs, echo chambers, and misinformation, making it more difficult to challenge false narratives and prejudices.

Hate is destructive not just to its targets but also to those who hold it. It consumes energy, distorts reality, and fosters resentment. Research shows that people who cling to hate experience higher levels of stress, anxiety, and even physical health issues. Hate undermines mental and emotional well-being.

On a larger scale, hate causes social division. It tears families apart, fuels political and racial tensions, and makes it nearly impossible for societies to progress together. Hate-driven violence—including hate crimes, terrorism, and genocide—has tragically shaped history, demonstrating that unchecked hatred leads to devastating consequences. However, if hate is learned, it can also be unlearned. The cycle is not inevitable.

The first step in breaking free from hate is awareness. Recognizing that hate is not an emotion, but a response driven by fear, stress, and conditioning allows us to question the origins of our biases. Education plays a crucial role in this process. Exposure to diverse cultures, perspectives, and ideas challenges misconceptions and diminishes fear.

Challenging stereotypes is another powerful tool. Many forms of hate are based on false generalizations. Real-life interactions with people from different backgrounds help dissolve these misconceptions and build bridges instead of walls.

Empathy is the most potent antidote to hate. When we take the time to understand another person’s experiences, it becomes difficult to hold onto hostility. Compassion takes the place of resentment when we realize that those we dislike have struggles, dreams, and fears just like our own.

Letting go of hate requires emotional regulation. Practicing mindfulness, engaging in therapy, or using basic stress management techniques can help individuals break free from cycles of anger and resentment. Though challenging, forgiveness often serves as the key to moving forward.

Constructive dialogue is essential. Many people avoid discussions about complex topics because they fear conflict. But avoiding conversation only deepens the divide. Engaging in open, respectful discussions about race, politics, and ideology can break down barriers and create understanding.

We all share the responsibility of taking action against hate. This can be as simple as opposing discrimination when we see it or supporting organizations that work to dismantle hate. Every act of kindness, every moment of patience, and every attempt to understand another perspective contributes to a world with less hate.

Hate is neither an emotion nor an instinct—it is a habit, a behavior, a learned response. It represents a destructive way of thinking. Just like any habit, it can be changed. While it may feel powerful in the moment, hate ultimately weakens the person who harbors it. It isolates, consumes, and destroys. But we have a choice. Instead of hate, we can choose curiosity. Instead of division, we can select understanding. Instead of anger, we can opt for growth. The opposite of hate isn’t necessarily love—it’s the willingness to listen, learn, and let go. That is something every single one of us can strive for…

How to break a habit that isolates, consumes, and destroys: “Why Do We Hate?” from @drsamgoldstein.bsky.social in @psychologytoday.com.

(Image above: source)

* James Baldwin, The Fire Next Time

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As we look beyond loathing, we might recall that it was on this date in 1492 that the joint Catholic Monarchs of Spain (Isabella I of Castile and Ferdinand II of Aragon, the patrons of Columbis) issued and “executive order” commanding the expulsion of practising Jews from the Crowns of Castile and Aragon and its territories and possessions within four months, by July 31 of that year– the Alhambra Decree (AKA, the Edict of Expulsion). It had been strongly advocated by the Inquisitor General of Spain, Tomás de Torquemada, “the hammer of heretics, the light of Spain, the saviour of his country, the honor of his order,” per Spanish chronicler Sebastián de Olmedo. Subsequent history has been less kind. By virtue of his approval, even advocacy, of practices including torture and burning at the stake, his name has become synonymous with cruelty, religious intolerance, and fanaticism.

A signed copy of the Alhambra Decree (source)

“The nice thing about doing a crossword puzzle is, you know there is a solution”*…

An Ernie Bushmiller “Cross Word Cal” cartoon, from Sunday New York World, 1925. Note how the animals are caged by letter length and genus — Source.

Roddy Howland Jackson (himself a setter of puzzles) considers the origins of, and reveals the pleasures and imaginative creatures lurking in Torquemada’s seminal puzzles, the original cryptic crosswords…

Just a few years after The Waste Land appeared — a poem whose difficulty critics compared to some “pompous cross-word puzzle” — Edward Powys Mathers (alias: Torquemada) pioneered the cryptic: a puzzle form that, like modernist poetry, unwove language and rewove it anew…

“The Swan” from Torquemada’s Cross-Words in Rhyme for Those of Riper Years (1925) — Source

T. S. Eliot, Vladimir Nabokov, Torquemada, and the Modernist crossword: “Beastly Clues,” from @roddyhj in @PublicDomainRev.

See also “Topic: Surprise, Drowsy Cows RIP, as Corrected (2,5,7,10)

* Stephen Sondheim (who helped introduce Americans to British-style cryptic crosswords)

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As we contemplate circuitous clues, we might note that today is National Thesaurus Day, celebrated each year on this date in honor of physician, natural theologian, and lexicographer Peter Mark Roget, who was born on this date in 1779. In 1852 Roget published his Thesaurus of English Words and Phrases Classified and Arranged so as to Facilitate the Expression of Ideas and Assist in Literary Composition (or, as we know it, Roget’s Thesaurus), a pioneering collection of related words.

Modern thesauri tend to be collections of synonyms and antonyms. Roget’s Thesaurus was…

… essentially a reverse dictionary. With a dictionary, the user looks up a word to find its meaning. With Roget’s, the user start with an idea and then keeps flipping through the book until he finds the word that best expresses it. The organization of the book reflects the unique intelligence of the polymath that created it…

Roget’s was a two-for-one: it put both a book of synonyms and a topic dictionary (a compendium of thematically arranged concepts) under one cover.

source
Roget’s official portrait by Thomas Pettigrew

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Boo! (It’s that time again…)

…from the always-amusing xkcd.  (The last panel? The Banach-Tarski Paradox:  explained here; illustrated here.  The “Axiom of Choice”– of which the the B-T Paradox is a case– is explained here.)

As we gird ourselves for the season of horrors, we might recall that it was on this date in 1483 that Tomás de Torquemada was appointed Inquisitor General of Spain (at the behest of Queen Isabella, whose confessor he had been).  Called “the hammer of heretics, the light of Spain, the saviour of his country, the honor of his order” by Spanish chronicler Sebastián de Olmedo, Torquemada was a key advocate for the Alhambra Decree (Ferdinand’s and Isabella’s expulsion of the Jews from Spain in 1492) and a zealous prosecutor of “crypto-Jews” and “crypto-Muslims.”  While the precise number of deaths on his watch is a matter of debate, there is a general agreement that, between 1480 and 1530, about 2000 people burned in the autos-de-fé of the Spanish Inquisition.

Torquemada