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Rubashov had always believed that he knew himself rather well. Being without moral prejudices, he had no illusions about the phenomenon called the "first person singular" and had taken for granted, without particular emotion, that this phenomenon was endowed with certain impulses which people are generally reluctant to admit. Now, when he stood with his forehead against the window or suddenly stopped on the third black tile, he made unexpected discoveries. He found that those processes wrongly known as monologues are really dialogues of a special kind - dialogues in which one partner remains silent while the other, against all grammatical rules, addresses him as "I" instead of "you," in order to creep into his confidence and to fathom his intentions, but the silent partner just remains silent, shuns observation, and even refuses to be localized in time and space.
Arthur Koestler
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Rubashov had always believed that he knew himself rather well. Being without moral prejudices, he had no illusions about the phenomenon called the "first person singular" and had taken for granted, without particular emotion, that this phenomenon was endowed with certain impulses which people are generally reluctant to admit. Now, when he stood with his forehead against the window or suddenly stopped on the third black tile, he made unexpected discoveries. He found that those processes wrongly known as monologues are really dialogues of a special kind - dialogues in which one partner remains silent while the other, against all grammatical rules, addresses him as "I" instead of "you," in order to creep into his confidence and to fathom his intentions, but the silent partner just remains silent, shuns observation, and even refuses to be localized in time and space.

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... on the historical scale, the damages wrought by individual violence for selfish motives are insignificant compared to the holocausts resulting from self-transcending devotion to collectively shared belief-systems. It is derived from primitive identification instead of mature social integration; it entails the partial surrender of personal responsibility and produces the quasi-hypnotic phenomena of group-psychology.