7 Virtues Quotes

Evil was seductive and easy, and virtue was difficult and unappreciated.

The 7 Virtues of Love 1. Peace 2. Joy 3. Confidence 4. Patience 5. Kindness 6. Hope 7. Compassion

But we, Equality 7-2521, are glad to be living. If this is a vice, then we wish no virtue.

To live with integrity, it is important to know what's right and what's wrong, to be educated morally. However, merely KNOWING is not enough. Virtuous character matters more than moral knowledge. The reason is simple: like the self-confessing apostle Paul in Romans 7, most of those who do wrong know what's right but find themselves irresistibly attracted to its opposite. Faith idles when character shrivels

The names of virtues, with their precepts, were: 1. Temperance. Eat not do dullness; drink not to elevation. 2. Silence. Speak not but what may benefit others or yourself; avoid trifling conversation. 3. Order. Let all your things have their places; let each part of your business have its time. 4. Resolution: Resolve to perform what you ought; perform without fail what you resolve. 5. Frugality. Make no expense but to do good to others or yourself; i.e., waste nothing. 6. Industry. Lose no time; be always employ’d in something useful; cut off all unnecessary actions. 7. Sincerity. Use no hurtful deceit; think innocently and justly, and, if you speak, speak accordingly. 8. Justice. Wrong none by doing injuries, or omitting the benefits that are your duty. 9. Moderation. Avoid extreams; forbear resenting injuries so much as you think they deserve. 10. Cleanliness. Tolerate no uncleanliness in body, cloths, or habitation. 11. Tranquillity. Be not disturbed at trifles, or at accidents common or unavoidable. 12. Chastity. Rarely use venery but for health or offspring, never to dullness, weakness, or the injury of your own or another’s peace or reputation. 13. Humility. Imitate Jesus and Socrates.

Courage does not consist in the absence of fear, but in the conquest of it.

It was astonishing, I mused, how often people claimed to be honest when they were simply making a virtue of excessive rudeness.

Saint Dominic has divided up the lives of Our Lord and Our Lady into fifteen mysteries which stand for their virtues and their most important actions. These are the fifteen tableaux ; or pictures whose every detail must rule and inspire our lives.

So our definition of manliness, like that of the ancients, is simple: striving for virtue, honor, and excellence in all areas of your life, fulfilling your potential as a man, and being the absolute best brother, friend, husband, father and citizen you can be.

There was nothing like an appeal to honor. It was a virtue that all craved, even those who lacked it. Fundamentally, honor was itself a debt, a code of behavior, a promise, something inside yourself that you owed to the others who saw it in you.

isn’t patience a virtue?” “Absolutely not,” Lady Danbury said emphatically, “and if you think so, you’re less of a woman than I thought.

I wasn’t sure what my book was about. I may have said something about love, which had the virtue of not being untrue and being so broad as to be meaningless.

Living in a very cynical age, we’re not used to such unabashed, guileless sincerity.

Faith hath an incarnating virtue, as they say of some strengthening meat; it feeds upon the promise, and that ‘is perfect, converting’—or rather restoring —‘the soul,’ Ps. 19:7. Though

Sabine gave a scoff. “I could be virtuous, if I wanted to be.” In an incredulous tone, he said, “You don’t know the meaning of virtue!” “Of course I do—it means your thong must be white.

A recent canvass of professional philosophers found the percentage of respondents who “accept or leans toward” various positions. On normative ethics, the results were deontology 25.9%; consequentialism 23.6%; virtue ethics 18.2%. On metaethics, results were moral realism 56.4%; moral anti-realism 27.7%. On moral judgment: cognitivism 65.7%; non-cognitivism 17.0% (Bourget and Chalmers 2009).

an admitted insensibility or immorality simplifies life as much as does easy virtue; it converts reproachable actions, for which one no longer need seek any excuse, into a duty imposed by sincerity.

Do you think that the man has any thought of mending his ways who counts over his vices as if they were virtues? Therefore, as far as possible, prove yourself guilty, hunt up charges against yourself; play the part, first of accuser, then of judge, last of intercessor. At times be harsh with yourself.[7]

There is probably no one, however rigid his virtue, who is not liable to find himself, by the complexity of circumstances, living at close quarters with the very vice which he himself has been most outspoken in condemning

A man’s path to virtuous excellence begins with his pursuit of the seven manly virtues. These virtues, if diligently sought after and lived, will help a man unlock his fullest power and potential. The seven virtues are: Manliness Courage Industry Resolution Self-Reliance Discipline Honor These seven virtues can be striven for by any man, in any situation.

As Plato said, every soul is deprived of truth against its will. The same holds true for justice, self-control, goodwill to others, and every similar virtue. It’s essential to constantly keep this in your mind, for it will make you more gentle to all.

The Ten Commandments of the Fallen 1. Thou shalt not kill an innocent 2. Thou shalt not stray from the Fallen's righteous path 3. Though Shalt not bring prey back to Eden Manor 4. Thou shalt not kill in Eden Manor 5. Thou shalt not betray, injure, or kill a brother of the Fallen 6. Thou shalt kill only the Chosen 7. Thou shalt not put any other above the Fallen 8. Thou shalt not kill another brother's prey 9. Thou shalt only kill within the realms of one's desire 10. Thou shalt practice self-restraint

we know from our own shortcomings, towards other people, how little an oath is worth. And we have deliberately believed them when they came from her, the very person to whose interest it has always been to lie to us, and whom, moreover, we did not select for her virtues.

Wanted, a man “who, no stunted ascetic, is full of life and fire, but whose passions are trained to heed a strong will, the servant of a tender conscience; who has learned to love all beauty, whether of nature or of art, to hate all vileness, and to respect others as himself.

1. God is (by definition) a being than which no greater being can be thought. 2. Greatness includes greatness of virtue. 3. Therefore, God is a being than which no being could be more virtuous. 4. But virtue involves overcoming pains and dangers. 5. Indeed, a being can only be properly said to be virtuous if it can suffer pain or be destroyed. 6. A God that can suffer pain or is destructible is not one than which no greater being can be thought. 7.For you can think of a greater being, that is, one that is nonsuffering and indestructible. 8. Therefore, God does not exist.

...My advice to young people might be as follows: 1. Don't get down when your life takes a bad turn. Out of adversity comes challenge and often success. 2. Don't blame others for your setbacks. 3. When things go well, always give credit to others. 4. Don't talk all the time. Listen to your friends and mentors and learn from them. 5. Don't brag about yourself. Let others point out your virtues, your strong points. 6. Give someone else a hand. When a friend is hurting, show that friend you care. 7. Nobody likes an overbearing big shot. 8. As you succeed, be kind to people. Thank those who help you along the way. 9. Don't be afraid to shed a tear when your heart is broken because a friend is hurting. 10. Say your prayers!!

Both Saint Bernard and Saint Bonaventure say that the Queen of Heaven is certainly no less grateful and conscientious than gracious and well-mannered people of this world. Just as she excels in all other perfections, she surpasses us all in the virtue of gratitude; so she would never let us honor her with love and respect without repaying us one hundred fold. Saint Bonaventure says that Mary will greet us with grace if we greet her with the Hail Mary.

Joan of Arc’s feminine magnetism had an overwhelming motivating power over the demoralized men – and nation – of her day. It is unlikely that even a handsome young man in the vigor of his youth could have had the same effect. Joan’s feminine beauty and virtue simply won over the hearts of her countrymen.

Most faiths, he thought, could stand to learn the virtue of keeping their devotion to themselves.

The human being is born with an inclination toward virtue.” —MUSONIUS RUFUS, LECTURES, 2.7.1–2

I know what you’re thinking; you’re thinking: it’s an unjust world, and virtue is triumphant only in theatrical performances. Well you’re not the Mikado and I’m not Mr Gilbert.

The agonizing flames of misery can turn the human heart inside your skull into a breeding ground for virtues.

If we desire to be good, we must first of all desire to be brave, that against all opposition, scorn, and danger we may move straight onward to do the right.

So that we always see as young those we knew young and those whom we knew as old people we embellish retrospectively with the virtues of old age,

and whatever good Germany has is not the result of her own power, virtue, or wisdom, but has been received from those rejected, despised, and accursed people who are called Christians

Is possession a virtue? Is a lifetime of working for some rich toad a virtue? Is loyal employment in some merchant house a virtue? Loyal to what? To whom? Oh, have they paid for that loyalty with a hundred docks a week? Like any other commodity? But then, which version is truer – the virtue of self-serving acquisitiveness or the virtue of loyalty to one’s employer? Are

It is only the man who carries into his pursuits that great quality which Lucan ascribes to Caesar, Nescia virtus stare loco [his energy could never rest]—who first consults wisely, then resolves firmly, and then executes his purpose with inflexible perseverance, undismayed by those petty difficulties which daunt a weaker spirit—that can advance to eminence in any line.

There is no great virtue in ignoring your needs unless doing so saves someone else.  Otherwise, it just makes you act like a martyr. And there’s nothing more pathetic than a false martyr.

The Creed for the Sociopathic Obsessive Compulsive (Peter's Laws) 1. If anything can go wrong, Fix it!!! (To hell with Murphy!!) 2. When given a choice - Take Both!! 3. Multiple projects lead to multiple successes. 4. Start at the top, then work your way up. 5. Do it by the book... but be the author! 6. When forced to compromise, ask for more. 7. If you can't beat them, join them, then beat them. 8. If it's worth doing, it's got to be done right now. 9. If you can't win, change the rules. 10. If you can't change the rules, then ignore them. 11. Perfection is not optional. 12. When faced without a challenge, make one. 13. "No" simply means begin again at one level higher. 14. Don't walk when you can run. 15. Bureaucracy is a challenge to be conquered with a righteous attitude, a tolerance for stupidity, and a bulldozer when necessary. 16. When in doubt: THINK! 17. Patience is a virtue, but persistence to the point of success is a blessing. 18. The squeaky wheel gets replaced. 19. The faster you move, the slower time passes, the longer you live. 20. The best way to predict the future is to create it yourself!!

A once-glorious civilization was now only a pretense, a mask allowing barbarians to commit ever greater cruelties in the name of virtues that a truly civilized world would have recognized as evils.

There is probably no one, however rigid his virtue, who is not liable to find himself, by the complexity of circumstances, living at close quarters with the very vice which he himself has been most outspoken in condemning,

Witcher,’ Three Jackdaws suddenly said, ‘I want to ask you a question.’ ‘Ask it.’ ‘Why don’t you turn back?’ The Witcher looked at him in silence for a moment. ‘Do you really want to know?’ ‘Yes, I do,’ Three Jackdaws said, turning his face towards Geralt. ‘I’m riding with them because I’m a servile golem. Because I’m a wisp of oakum blown by the wind along the highway. Tell me, where should I go? And for what? At least here some people have gathered with whom I have something to talk about. People who don’t break off their conversations when I approach. People who, though they may not like me, say it to my face, and don’t throw stones from behind a fence. I’m riding with them for the same reason I rode with you to the log drivers’ inn. Because it’s all the same to me. I don’t have a goal to head towards. I don’t have a destination at the end of the road.’ Three Jackdaws cleared his throat. ‘There’s a destination at the end of every road. Everybody has one. Even you, although you like to think you’re somehow different.’ ‘Now I’ll ask you a question.’ ‘Ask it.’ ‘Do you have a destination at the end of the road?’ ‘I do.’ ‘Lucky for you.’ ‘It is not a matter of luck, Geralt. It is a matter of what you believe in and what you serve. No one ought to know that better than… than a witcher.’ ‘I keep hearing about goals today,’ Geralt sighed. ‘Niedamir’s aim is to seize Malleore. Eyck of Denesle’s calling is to protect people from dragons. Dorregaray feels obligated to something quite the opposite. Yennefer, by virtue of certain changes which her body was subjected to, cannot fulfil her wishes and is terribly undecided. Dammit, only the Reavers and the dwarves don’t feel a calling, and simply want to line their pockets. Perhaps that’s why I’m so drawn to them?’ ‘You aren’t drawn to them, Geralt of Rivia. I’m neither blind nor deaf. It wasn’t at the sound of their name you pulled out that pouch. But I surmise…’ ‘There’s no need to surmise,’ the Witcher said, without anger. ‘I apologise.’ ‘There’s no need to apologise.

We are good not in virtue of what we are but in virtue of what we are not, like darkness lit up by a light that enters into it from without. We are not light in ourselves but in virtue of having within us what is light in itself.

How could he have been an eagle and not have pride? His contention was that it was finer for a finite mortal speck of life to feel Godlike, than for a god to feel godlike; and so it was that he exalted what he deemed his mortality.

We have come to see money as the key to pleasure, and pleasure as the key to happiness. This definition of happiness has become the summum bonum, the ultimate American virtue. As one writer put it, “If you are not chasing money, what are you chasing? … Happiness is the new bottom line.”7 This belief is so much a part of American culture that even people who should know better get confused. According to a recent study, over half of evangelical Christians agree with the following statement: “The purpose of life is enjoyment and personal fulfillment.

In virtue of our sin, we are, in short, like perfectly well-formed creatures living in an environment that is not good for us. The oxygen-rich environment, in which we were made to live, has now been transformed by our sin into a high altitude one that asphyxiates and enervates us.

How many times in the course of my life reality had disappointed me because at the moment when I perceived it, my imagination, which was my only means of enjoying beauty, could not be applied to it by virtue of the inevitable law which only allows us to imagine that which is absent.

Symbols tell others who the symbol-bearers are in subtle or overt ways. I once sat in an aisle seat on an airplane next to a cello strapped into the middle seat. Its owner sat by the window, and I didn’t need to ask him what he did for a living. Some symbols literally shout identity.

for they are produced whenever there needs to establish itself in the security necessary to its development a vice which Nature herself has planted in the soul of a child, perhaps by no more than blending the virtues of its father and mother, as she might blend the colours of their eyes.

On my analysis, misogyny’s primary function and constitutive manifestation is the punishment of “bad” women, and policing of women’s behavior. But systems of punishment and reward—and conviction and exoneration—tend to work together, holistically. So, the overall structural features of the account predict that misogyny as I’ve analyzed it is likely to work alongside other systems and mechanisms to enforce gender conformity. 7 And a little reflection on current social realities encourages pursuing this line of thinking, which would take the hostility women face to be the pointy, protruding tip of a larger patriarchal iceberg. We should also be concerned with the rewarding and valorizing of women who conform to gendered norms and expectations, enforce the “good” behavior of others, and engage in certain common forms of patriarchal virtue-signaling—by, for example, participating in slut-shaming, victim-blaming, or the Internet analog of witch-burning practices.

A vicious person, always affecting the same air of virtue before people whom he is anxious to keep from having any suspicion of his vices, has no register, no gauge at hand from which he may ascertain how far those vices (their continuous growth being imperceptible by himself) have gradually segregated him from the normal ways of life

A good preacher should have these properties and virtues: 1. Teach systematically 2. Have a ready wit 3. Be eloquent 4. Have a good voice 5. Have a good memory 6. Know when to make an end 7. Be sure of his doctrine 8. Venture and engage body and blood, wealth and honour, in the Word 9. Suffer himself to be mocked and jeered of every one

The curmudgeonly Mark Twain was enamored of Joan. So great was his esteem for her life and accomplishments that he once said that it took six thousand years to produce a Joan of Arc, and the world would need another 50,000 before anyone of her stature would ever appear again. That is high praise from a man who did not dole out compliments lightly.

The MORAL LAW causes the people to be in complete accord with their ruler, so that they will follow him regardless of their lives, undismayed by any danger. 7. HEAVEN signifies night and day, cold and heat, times and seasons. 8. EARTH comprises distances, great and small; danger and security; open ground and narrow passes; the chances of life and death. 9. The COMMANDER stands for the virtues of wisdom, sincerely, benevolence, courage and strictness. 10. By METHOD AND DISCIPLINE are to be understood the marshaling of the army in its proper subdivisions, the graduations of rank among the officers, the maintenance of roads by which supplies may reach the army, and the control of military expenditure.

There was nothing like an appeal to honor. It was a virtue that all craved, even those who lacked it. Fundamentally, honor was itself a debt, a code of behavior, a promise, something inside yourself that you owed to the others who saw it in you. Everyone in this room wanted all the others to look and see a person worthy of respect and trust, and honor.

Brian was known to value courage as the crown of the virtues, and he exhibited it by coming into work every day in the same clothes. To his credit, there was nothing malodorous about him - presumably he bathed and visited the dry-cleaners on a regular basis – but thirty years in a tweed jacket and khaki trousers was a long time. What made it doubly odd was that he also valued glamour.

A master in the art of living draws no sharp distinction between his work and his play; his labor and his leisure; his mind and his body; his education and his recreation. He hardly knows which is which. He simply pursues his vision of excellence through whatever he is doing, and leaves others to determine whether he is working or playing. To himself, he always appears to be doing both.” —L.P. Jacks

The gap between white and black education, income, and mortality rates is as wide today as it was forty years ago.6 If you look into a hospital nursery and see a black infant and a white infant, you can predict which baby will die first, which one will make a higher income and have better education, just by the color of the baby’s skin. There is no area in American society (education, incarceration, income, preaching, and so on) where racial disparity isn’t operating.7 Martin Luther King Jr. could not have known how we would abuse his hope that we will not be judged by skin color but by character.8 King said nothing about blindness being a virtue. Jesus never praised blindness; on a notable occasions he healed it. When whites claim, “I am color-blind in my dealings with others,” it’s usually an indication of our ignorance of how we have been thoroughly indoctrinated into race. It’s like saying, “I am sinless,” meaning, “My sin is so dominant in this society that it just seems normal.” A first step is to name our whiteness. As James Baldwin said in The Fire Next Time, “Whatever white people do not know about Negroes reveals, precisely and inexorably, what they do not know about themselves.”9

Wanted, a man who is larger than his calling, who considers it a low estimate of his occupation to value it merely as a means of getting a living. Wanted, a man who sees self-development, education and culture, discipline and drill, character and manhood, in his occupation. Wanted, a man of courage who is not a coward in any part of his nature. Wanted, a man who is symmetrical, and not one-sided in his development, who has not sent all the energies of his being into one narrow specialty and allowed all the other branches of his life to wither and die. Wanted, a man who is broad, who does not take half views of things; a man who mixes common sense with his theories, who does not let a college education spoil him for practical, every-day life; a man who prefers substance to show, and one who regards his good name as a priceless treasure.

The amount of time something has been done is not, by itself, a good reason to keep doing it. By relying solely on precedent and failing to critically examine the problems that precedent might create for us, we’re basically just flipping the middle finger to the idea of progress, or finding ways to be better people.7 We’re actively not trying to be better, and worse, we’re seeing the not-trying as a virtue. This benefits no one.

The Disciples' Creed 1. Where there is ignorance I will sow knowledge. 2. Where there is confusion I will sow understanding. 3. Where there is folly I will sow wisdom. 4. Where there is sorrow I will sow joy. 5. Where there is despair I will sow hope. 6. Where there is anger I will sow mercy. 7. Where there is bitterness I will sow compassion. 8. Where there is hate I will sow love. 9.Where there is vice I will sow virtue. 10.Where there is darkness I will sow light.

How sweet and clear and steady is the life into which this virtue enters day by day, not merely in those great flashes of excitement which come in the moments of crisis, but in the presence of the hourly perils, the continual conflicts. Not to tremble at the shadows which surround us, not to shrink from the foes who threaten us, not to hesitate and falter and stand despairing still among the perplexities and trials of our life, but to move steadily onward without fear,

On a subtle level, even democracy encourages division. Modern political leaders can still force their way to the top — they can cheat, spin or bend the truth, manipulate and even buy their way into leadership. Until leadership demands its highest frequency, that of the 7th Siddhi of Virtue, we will never fully see the end of political division and hierarchy. The 7th Shadow cannot command true respect or loyalty because it has at its core the lust for power rather than the good of others.

The first requisite of all education and discipline should be man-timber. Tough timber must come from well grown, sturdy trees. Such wood can be turned into a mast, can be fashioned into a piano or an exquisite carving. But it must become timber first. Time and patience develop the sapling into the tree. So through discipline, education, experience, the sapling child is developed into hardy mental, moral, physical man-timber. If the youth should start out with the fixed determination that every statement he makes shall be the exact truth; that every promise he makes shall be redeemed to the letter; that every appointment shall be kept with the strictest faithfulness and with full regard for other men’s time; if he should hold his reputation as a priceless treasure, feel that the eyes of the world are upon him, that he must not deviate a hair’s breadth from the truth and right; if he should take such a stand at the outset, he would … come to have almost unlimited credit and the confidence of everybody who knows him.

The enemy who slinks and plots and conceals—makes traps and ambuscades, seeks to lead his opponent into dangers which he himself would never dare to face—is despicable, serpentine, and contemptible. But he who stands up boldly against his antagonist in any conflict, physical, social, or spiritual, and deals fair blows, and uses honest arguments, and faces the issues of warfare, is a man to love even across the chasm of strife … A brave, frank, manly foe is infinitely better than a false, weak, timorous friend. In

Of course what we have a right to expect of the American boy is that he shall turn out to be a good American man. Now, the chances are strong that he won’t be much of a man unless he is a good deal of a boy. He must not be a coward or a weakling, a bully, a shirk, or a prig. He must work hard and play hard. He must be clean-minded and clean-lived, and able to hold his own under all circumstances and against all comers. It is only on these conditions that he will grow into the kind of American man of whom America can be really proud.

a middle-aged lady in a small country town, by doing no more than yield whole-hearted obedience to her own irresistible eccentricities, and to a spirit of mischief engendered by the utter idleness of her existence, could see, without ever having given a thought to Louis XIV, the most trivial occupations of her daily life, her morning toilet, her luncheon, her afternoon nap, assume, by virtue of their despotic singularity, something of the interest that was to be found in what Saint-Simon used to call the ‘machinery’ of life at Versailles;

What are palaces and equipages; what though a man could cover a continent with his title-deeds, or an ocean with his commerce; compared with conscious rectitude, with a face that never turns pale at the accuser’s voice, with a bosom that never throbs with fear of exposure, with a heart that might be turned inside out and disclose no stain of dishonor? To have done no man a wrong; … to walk and live, unseduced, within arm’s length of what is not your own, with nothing between your desire and its gratification but the invisible law of rectitude—this is to be a man.

5For this very reason, make every effort to supplement your faith with virtue, [5] and virtue with knowledge, 6and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, 7and godliness with brotherly affection, and brotherly affection with love. 8For if these qualities [6] are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 9For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins.

and of which his descriptions were wildly improbable. As for Victor Hugo, she told us that M. de Bouillon, her father, who had friends among the young leaders of the Romantic movement, had been taken by some of them to the first performance of Hernani, but that he had been unable to sit through it, so ridiculous had he found the lines of that talented but extravagant writer who had acquired the title of ‘Major Poet’ only by virtue of having struck a bargain, and as a reward for the not disinterested indulgence that he shewed to the dangerous errors of the Socialists.

CYRANO: Thy name is in my heart as in a sheep-bell, And as I ever tremble, thinking of thee, Ever the bell shakes, ever thy name ringeth! All things of thine I mind, for I love all things; I know that last year on the twelfth of May-month, To walk abroad, one day you changed your hair-plaits! I am so used to take your hair for daylight That,--like as when the eye stares on the sun's disk, One sees long after a red blot on all things-- So, when I quit thy beams, my dazzled vision Sees upon all things a blonde stain imprinted. ROXANE (agitated): Why, this is love indeed!. . . CYRANO: Ay, true, the feeling Which fills me, terrible and jealous, truly Love,--which is ever sad amid its transports! Love,--and yet, strangely, not a selfish passion! I for your joy would gladly lay mine own down, --E'en though you never were to know it,--never! --If but at times I might--far off and lonely,-- Hear some gay echo of the joy I bought you! Each glance of thine awakes in me a virtue,-- A novel, unknown valor. Dost begin, sweet, To understand? So late, dost understand me? Feel'st thou my soul, here, through the darkness mounting? Too fair the night! Too fair, too fair the moment! That I should speak thus, and that you should hearken! Too fair! In moments when my hopes rose proudest, I never hoped such guerdon. Naught is left me But to die now! Have words of mine the power To make you tremble,--throned there in the branches? Ay, like a leaf among the leaves, you tremble! You tremble! For I feel,--an if you will it, Or will it not,--your hand's beloved trembling Thrill through the branches, down your sprays of jasmine! (He kisses passionately one of the hanging tendrils.) ROXANE: Ay! I am trembling, weeping!--I am thine! Thou hast conquered all of me! --Cyrano de Bergerac III. 7

If the youth should start out with the fixed determination that every statement he makes shall be the exact truth; that every promise he makes shall be redeemed to the letter; that every appointment shall be kept with the strictest faithfulness and with full regard for other men’s time; if he should hold his reputation as a priceless treasure, feel that the eyes of the world are upon him, that he must not deviate a hair’s breadth from the truth and right; if he should take such a stand at the outset, he would … come to have almost unlimited credit and the confidence of everybody who knows him.

These names of virtues, with their precepts, were: 1. TEMPERANCE. Eat not to dullness; drink not to elevation. 2. SILENCE. Speak not but what may benefit others or yourself; avoid trifling conversation. 3. ORDER. Let all your things have their places; let each part of your business have its time. 4. RESOLUTION. Resolve to perform what you ought; perform without fail what you resolve. 5. FRUGALITY. Make no expense but to do good to others or yourself; i.e., waste nothing. 6. INDUSTRY. Lose no time; be always employ'd in something useful; cut off all unnecessary actions. 7. SINCERITY. Use no hurtful deceit; think innocently and justly, and, if you speak, speak accordingly. 8. JUSTICE. Wrong none by doing injuries, or omitting the benefits that are your duty. 9. MODERATION. Avoid extreams; forbear resenting injuries so much as you think they deserve. 10. CLEANLINESS. Tolerate no uncleanliness in body, cloaths, or habitation. 11. TRANQUILLITY. Be not disturbed at trifles, or at accidents common or unavoidable. 12. CHASTITY. Rarely use venery but for health or offspring, never to dulness, weakness, or the injury of your own or another's peace or reputation. 13. HUMILITY. Imitate Jesus and Socrates.

seven things we must add to our faith in order to “abound and be fruitful” or “more productive and useful” (2 Pet. 1:8 NLT). Supplement your faith with a generous provision of moral excellence, and moral excellence with knowledge, and knowledge with self-control, and self-control with patient endurance, and patient endurance with godliness, and godliness with brotherly affection, and brotherly affection with love for everyone (2 Peter 1:5-7 NLT). It is godliness that provides the bridge between “patience” and “kindness”—it is what causes our virtue and knowledge and temperance to translate into the most God-like characteristic of all: love—for “God is love” (1 John 4:8).

Ancient cities possessed many secrets. The average citizen was born, lived, and died in the fugue of vast ignorance. The Errant knew he had well learned his contempt for humanity, for the dross of mortal existence that called blindness vision, ignorance comprehension, and delusion faith. He had seen often enough the willful truncation people undertook upon leaving childhood (and the wonder of its endless possibilities), as if to exist demanded the sacrifice of both unfettered dreams and the fearless ambition needed to achieve them. As if those self-imposed limitations used to justify failure were virtues, to add to those of pious self-righteousness and the condescension of the flagellant.

When he met Buffett, Munger had already formed strong opinions about the chasms between good businesses and bad. He served as a director of an International Harvester dealership in Bakersfield and saw how difficult it was to fix up an intrinsically mediocre business; as an Angeleno, he observed the splendid prosperity of the Los Angeles Times; in his head he did not carry a creed about "bargains" that had to be unlearned. So in conversations with Buffett over the years he preached the virtues of good businesses. By 1972, Blue Chip Stamps, a Berkshire affiliate that has since been merged into the parent, was paying three times book value to buy See's Candies, and the good-business era was launched.7

The earth from whose nutrients we have to produce fruits of holiness is our country, our own country, our city, our town, the prevailing social or political system, our own condition of life and no other. It is there, in that environment, in the midst of the world where the Lord says we can and must live all the Christian virtues, developing them with all the demands they make on us and not allowing them to be stunted or to wither. God calls people to holiness in every circumstance: in war and in peace, in sickness and in health, when we think we have triumphed and when we face unexpected defeat, when we have plenty of time and when time is at a premium, so that we seem barely to manage to do what we must. Our Lord wants us to be saints at all times.

Peter’s Laws™ The Creed of the Persistent and Passionate Mind 1. If anything can go wrong, fix it! (To hell with Murphy!) 2. When given a choice—take both! 3. Multiple projects lead to multiple successes. 4. Start at the top, then work your way up. 5. Do it by the book . . . but be the author! 6. When forced to compromise, ask for more. 7. If you can’t win, change the rules. 8. If you can’t change the rules, then ignore them. 9. Perfection is not optional. 10. When faced without a challenge—make one. 11. No simply means begin one level higher. 12. Don’t walk when you can run. 13. When in doubt: THINK! 14. Patience is a virtue, but persistence to the point of success is a blessing. 15. The squeaky wheel gets replaced. 16. The faster you move, the slower time passes, the longer you live. 17. The best way to predict the future is to create it yourself! 18. The ratio of something to nothing is infinite. 19. You get what you incentivize. 20. If you think it is impossible, then it is for you. 21. An expert is someone who can tell you exactly how something can’t be done. 22. The day before something is a breakthrough, it’s a crazy idea. 23. If it was easy, it would have been done already. 24. Without a target you’ll miss it every time. 25. Fail early, fail often, fail forward! 26. If you can’t measure it, you can’t improve it. 27. The world’s most precious resource is the persistent and passionate human mind. 28. Bureaucracy is an obstacle to be conquered with persistence, confidence, and a bulldozer when necessary.

get out on the rocks or the fields or the water and spout them." Captain Jim had come up that afternoon to bring Anne a load of shells for her garden, and a little bunch of sweet-grass which he had found in a ramble over the sand dunes. "It's getting real scarce along this shore now," he said. "When I was a boy there was a-plenty of it. But now it's only once in a while you'll find a plot—and never when you're looking for it. You jest have to stumble on it—you're walking along on the sand hills, never thinking of sweet-grass—and all at once the air is full of sweetness—and there's the grass under your feet. I favor the smell of sweet-grass. It always makes me think of my mother." "She was fond of it?" asked Anne. "Not that I knows on. Dunno's she ever saw any sweet-grass. No, it's because it has a kind of motherly perfume—not too young, you understand—something kind of seasoned and wholesome and dependable—jest like a mother. The schoolmaster's bride always kept it among her handkerchiefs. You might put that little bunch among yours, Mistress Blythe. I don't like these boughten scents—but a whiff of sweet-grass belongs anywhere a lady does." Anne had not been especially enthusiastic over the idea of surrounding her flower beds with quahog shells; as a decoration they did not appeal to her on first thought. But she would not have hurt Captain Jim's feelings for anything; so she assumed a virtue she did not at first feel, and thanked him heartily. And when Captain Jim had proudly encircled every bed with a rim of the big, milk-white shells, Anne found to her surprise that she liked the effect.

Appendix 1 Seven Points and Fifty-Nine Slogans for Generating Compassion and Resilience POINT ONE Resolve to Begin 1. Train in the preliminaries. POINT TWO Train in Empathy and Compassion: Absolute Compassion 2. See everything as a dream. 3. Examine the nature of awareness. 4. Don’t get stuck on peace. 5. Rest in the openness of mind. 6. In Postmeditation be a child of illusion. POINT TWO Train in Empathy and Compassion: Relative Compassion 7. Practice sending and receiving alternately on the breath. 8. Begin sending and receiving practice with yourself. 9. Turn things around (Three objects, three poisons, three virtues). 10. Always train with the slogans. POINT THREE Transform Bad Circumstances into the Path 11. Turn all mishaps into the path. 12. Drive all blames into one. 13. Be grateful to everyone. 14. See confusion as Buddha and practice emptiness. 15. Do good, avoid evil, appreciate your lunacy, pray for help. 16. Whatever you meet is the path. POINT FOUR Make Practice Your Whole Life 17. Cultivate a serious attitude (Practice the five strengths). 18. Practice for death as well as for life. POINT FIVE Assess and Extend 19. There’s only one point. 20. Trust your own eyes. 21. Maintain joy (and don’t lose your sense of humor). 22. Practice when you’re distracted. POINT SIX The Discipline of Relationship 23. Come back to basics. 24. Don’t be a phony. 25. Don’t talk about faults. 26. Don’t figure others out. 27. Work with your biggest problems first. 28. Abandon hope. 29. Don’t poison yourself. 30. Don’t be so predictable. 31. Don’t malign others. 32. Don’t wait in ambush. 33. Don’t make everything so painful. 34. Don’t unload on everyone. 35. Don’t go so fast. 36. Don’t be tricky. 37. Don’t make gods into demons. 38. Don’t rejoice at others’ pain. POINT SEVEN Living with Ease in a Crazy World 39. Keep a single intention. 40. Correct all wrongs with one intention. 41. Begin at the beginning, end at the end. 42. Be patient either way. 43. Observe, even if it costs you everything. 44. Train in three difficulties. 45. Take on the three causes. 46. Don’t lose track. 47. Keep the three inseparable. 48. Train wholeheartedly, openly, and constantly. 49. Stay close to your resentment. 50. Don’t be swayed by circumstances. 51. This time get it right! 52. Don’t misinterpret. 53. Don’t vacillate. 54. Be wholehearted. 55. Examine and analyze. 56. Don’t wallow. 57. Don’t be jealous. 58. Don’t be frivolous. 59. Don’t expect applause.

March 2, 1944 Love, what is love? I don't think you can really put it into words. Love is understanding someone, caring for him, sharing his joys and sorrows. This eventually includes physical love. You've shared something, given something away and received something in return...Losing your virtue doesn't matter, as long as you know that for as long as you live you'll have someone at your side who understands you, and who doesn't have to be shared with anyone else! March 7, 1944 ...I'd like to live that seemingly carefree and happy life for an evening, a few days, a week. At the end of that week I'd be exhausted, and would be grateful to the first person to talk to me about something meaningful. I want friends, not admirers. People who respect me for my character and my deeds, not my flattering smile. The circle around me would be smaller, but that does that matter, as long as they're sincere? ... At such moments I don't think about all the misery, but about the beauty that still remains. This is where Mother and I differ greatly. Her advice in the face of melancholy is: "Think about all the suffering in the world and be thankful you're not part of it." My advice is: "Go outside, to the country, enjoy the sun and all nature has to offer. Go outside and try to recapture the happiness within yourself; think of all the beauty in yourself and in everything around you and be happy." I don't think Mother's advice can be right, because what are you supposed to do if you become part of the suffering? You'd be completely lost. On the contrary, beauty remains, even in misfortune. If you just look for it, you discover more and more happiness and regain your balance. A person who's happy will make others happy; a person who has courage and faith will never die in misery!

There must have been a strong element of reality in those Virtues and Vices of Padua, since they appeared to me to be as much alive as the pregnant servant-girl, while she herself appeared scarcely less allegorical than they. And, quite possibly, this lack (or seeming lack) of participation by a person’s soul in the significant marks of its own special virtue has, apart from its aesthetic meaning, a reality which, if not strictly psychological, may at least be called physiognomical. Later on, when, in the course of my life, I have had occasion to meet with, in convents for instance, literally saintly examples of practical charity, they have generally had the brisk, decided, undisturbed, and slightly brutal air of a busy surgeon, the face in which one can discern no commiseration, no tenderness at the sight of suffering humanity, and no fear of hurting it, the face devoid of gentleness or sympathy, the sublime face of true goodness.

The soul is purified also in this aridity of the desires from the imperfections of the other three capital sins of which I have spoken,7 envy, anger, and sloth, and acquires the opposite virtues. Softened and humbled by these aridities, by the hardships, temptations, and afflictions which in this night try it, it becomes gentle with God, with itself, and with its neighbor. It is no longer impatiently angry with itself because of its own faults, nor with its neighbor because of his; neither is it discontented or given to unseemly complaints against God because He does not sanctify it at once. As to envy, the soul is in charity with every one, and if any envy remain, it is no longer vicious as before, when the soul was afflicted when it saw others preferred to it, and raised higher; for now it yields to every one considering its own misery, and the envy it feels, if it feels any, is a virtuous envy, a desire to emulate them, which is great virtue.

(working girls, they called themselves, but they always seemed to be out of work), had come to mix drinks for me and to hold long conversations to which, despite the gravity of the subjects discussed, the partial or total nudity of the speakers gave an attractive simplicity. I ceased moreover to go to this house because, anxious to present a token of my good-will to the woman who kept it and was in need of furniture, I had given her several pieces, notably a big sofa, which I had inherited from my aunt Léonie. I used never to see them, for want of space had prevented my parents from taking them in at home, and they were stored in a warehouse. But as soon as I discovered them again in the house where these women were putting them to their own uses, all the virtues that one had imbibed in the air of my aunt’s room at Combray became apparent to me, tortured by the cruel contact to which I had abandoned them in their helplessness! Had I outraged the dead,

Pastors, I beg you to consider what I have written here. I believe the Church—your church—is under attack. As shepherds, we must defend the sheep. We must repel the wolves. And yes, the wolves are many. However, this one is within the gates and has the worst of intentions. He desires to use your genuine love for the brethren as leverage. Don’t let him! Recognize the difference between the voice of the Good Shepherd who calls you to love all the sheep and the voice of the enemy that tells you some of them are guilty, blind, ignorant oppressors and that others are oppressed—all based on their melanin. Reject cries that take principles and stories of individual restitution (Numbers 5:7; Luke 19) and eisegetically twist them into calls for multi-generational reparations. Reject the cries of those who twist the repentance of Daniel and Ezra 1) on behalf of theocratic Israel and 2) for sin that took place during their lifetime, in an effort to promote multi-generational, ethnic guilt that rests upon all white people by virtue of their whiteness.

This point is underlined in the well-known parable which Jotham told the men of Shechem: ‘Once upon a time the trees went out to anoint a king over them; and they said … to the vine, “Come and reign over us.” And the vine said to them: “Should I leave my wine, which cheers God and man, and go to be promoted over the trees?”’ Similarly, the fig-tree declined because of its sweetness, and the olive because of its own good qualitites. Then a bramble, a barren plant full of thorns, accepted the sovereignty which they offered, though it possessed neither a special good quality of its own, nor those of the trees that were to be subject to it (cf. Judg. 9 : 7–15). Now in this parable the trees which sought a ruler were not cultivated but wild. The vine, the fig-tree and the olive refused to rule over the wild trees, preferring to bear their own fruits rather than to occupy a position of authority. Likewise, those who perceive in themselves some fruit of virtue and feel its benefit, refuse to assume leadership even when pressed by others, because they prefer this benefit to receiving honour from men.

The basic foundation of the practice of morality is to refrain from ten unwholesome actions: three pertaining to the body, four pertaining to speech, and three pertaining to thought. The three physical non-virtues are: (1) killing: intentionally taking the life of a living being, whether a human being, an animal, or even an insect; (2) stealing: taking possession of another’s property without his or her consent, regardless of its value; and (3) sexual misconduct: committing adultery. The four verbal non-virtues are: (4) lying: deceiving others through spoken word or gesture; (5) divisiveness: creating dissension by causing those in agreement to disagree or those in disagreement to disagree further; (6) harsh speech: verbally abusing others; and (7) senseless speech: talking about foolish things motivated by desire and so forth. The three mental non-virtues are: (8) covetousness: desiring to possess something that belongs to someone else; (9) harmful intent: wishing to injure others, whether in a great or small way; and (10) wrong view: holding that such things as rebirth, the law of cause and effect, or the Three Jewels8 do not exist.

The thing about Web companies is there's always something severely fucked-up. There is always an outage, always lost data, always compromised customer information, always a server going offline. You work with these clugey internal tools and patch together work-arounds to compensate for the half-assed, rushed development, and after a while the fucked-upness of the whole enterprise becomes the status quo. VPs insecure that they're not as in touch as they need to be with conditions on the ground insert themselves into projects midstream and you get serious scope creep. You present to the world this image that you're a buttoned-down tech company with everything in its right place but once you're on the other side of the firewall it looks like triage time in an emergency room, 24/7. Systems break down, laptops go into the blue screen of death, developers miskey a line of code, error messages appear that mean absolutely nothing. The instantaneousness with which you can fix stuff creates a culture that works by the seat of its pants. I swear the whole Web was built by virtue of developers fixing one mistake after another, constantly forced to compensate for the bugginess of their code.

These names of virtues, with their precepts, were: 1.​TEMPERANCE.—Eat not to dullness; drink not to elevation. 2.​SILENCE.—Speak not but what may benefit others or yourself; avoid trifling conversation. 3.​ORDER.—Let all your things have their places; let each part of your business have its time. 4.​RESOLUTION.—Resolve to perform what you ought; perform without fail what you resolve. 5.​FRUGALITY.—Make no expense but to do good to others or yourself; i.e., waste nothing. 6.​INDUSTRY.—Lose no time; be always employ’d in something useful; cut off all unnecessary actions. 7.​SINCERITY.—Use no hurtful deceit; think innocently and justly, and, if you speak, speak accordingly. 8.​JUSTICE.—Wrong none by doing injuries, or omitting the benefits that are your duty. 9.​MODERATION.—Avoid extremes; forbear resenting injuries so much as you think they deserve. 10.​CLEANLINES.—Tolerate no uncleanliness in body, cloths, or habitation. 11.​TRANQUILLITY.—Be not disturbed at trifles, or at accidents common or unavoidable. 12.​CHASTITY.—Rarely use venery but for health or offspring, never to dulness, weakness, or the injury of your own or another’s peace or reputation. 13.​HUMILITY.—Imitate Jesus and Socrates.

And I've got good news for you! This gospel of clean and aggressive strength is spreading everywhere in this country among the finest type of youth. Why today, in 1936, there's less than 7 per cent of collegiate institutions that do not have military-training units under discipline as rigorous as the Nazis, and where once it was forced upon them by the authorities, now it is the strong young men and women who themselves demand the right to be trained in warlike virtues and skill—for, mark you, the girls, with their instruction in nursing and the manufacture of gas masks and the like, are becoming every whit as zealous as their brothers. And all the really thinking type of professors are right with 'em! "Why, here, as recently as three years ago, a sickeningly big percentage of students were blatant pacifists, wanting to knife their own native land in the dark. But now, when the shameless fools and the advocates of Communism try to hold pacifist meetings—why, my friends, in the past five months, since January first, no less than seventy-six such exhibitionistic orgies have been raided by their fellow students, and no less than fifty-nine disloyal Red students have received their just deserts by being beaten up so severely that never again will they raise in this free country the bloodstained banner of anarchism! That, my friends, is NEWS!

July 19th FORGIVE THEM BECAUSE THEY DON’T KNOW “As Plato said, every soul is deprived of truth against its will. The same holds true for justice, self-control, goodwill to others, and every similar virtue. It’s essential to constantly keep this in your mind, for it will make you more gentle to all.” —MARCUS AURELIUS, MEDITATIONS, 7.63 As he wound his way up Via Dolorosa to the top of Calvary Hill, Jesus (or Christus as he would have been known to Seneca and other Roman contemporaries) had suffered immensely. He’d been beaten, flogged, stabbed, forced to bear his own cross, and was set to be crucified on it next to two common criminals. There he watched the soldiers roll dice to see who would get to keep his clothes, listened as the people sneered and taunted him. Whatever your religious inclinations, the words that Jesus spoke next—considering they came as he was subjected to unimaginable human suffering—send chills down your spine. Jesus looked upward and said simply, “Father, forgive them, for they know not what they do.” That is the same truth that Plato spoke centuries earlier and that Marcus spoke almost two centuries after Jesus; other Christians must have spoken this truth as they were cruelly executed by the Romans under Marcus’s reign: Forgive them; they are deprived of truth. They wouldn’t do this if they weren’t. Use this knowledge to be gentle and gracious.

These are: (1) The Moral Law; (2) Heaven; (3) Earth; (4) The Commander; (5) Method and discipline. 5. The MORAL LAW causes the people to be in complete accord with their ruler, so that they will follow him regardless of their lives, undismayed by any danger. 6. HEAVEN signifies night and day, cold and heat, times and seasons. 7. EARTH comprises distances, great and small; danger and security; open ground and narrow passes; the chances of life and death. 8. The COMMANDER stands for the virtues of wisdom, sincerity, benevolence, courage and strictness. 9. By METHOD AND DISCIPLINE are to be understood the marshaling of the army in its proper subdivisions, the graduations of rank among the officers, the maintenance of roads by which supplies may reach the army, and the control of military expenditure. 10. These five heads should be familiar to every general: he who knows them will be victorious; he who knows them not will fail. 11. Therefore, in your deliberations, when seeking to determine the military conditions, let them be made the basis of a comparison, in this wise: — 12. (1) Which of the two sovereigns is imbued with the Moral law? (2) Which of the two generals has most ability? (3) With whom lie the advantages derived from Heaven and Earth? (4) On which side is discipline most rigorously enforced? (5) Which army is stronger? (6) On which side are officers and men more highly trained? (7) In which army is there the greater constancy both in reward and punishment? 13.

standstill in one of the stations which came before Balbec-Plage, stations the mere names of which (Incarville, Marcouville, Doville, Pont-a-Couleuvre, Arambouville, Saint-Mars-le-Vieux, Hermonville, Maineville) seemed to me outlandish, whereas if I had come upon them in a book I should at once have been struck by their affinity to the names of certain places in the neighbourhood of Combray. But to the trained ear two musical airs, consisting each of so many notes, several of which are common to them both, will present no similarity whatever if they differ in the colour of their harmony and orchestration. So it was that nothing could have reminded me less than these dreary names, made up of sand, of space too airy and empty and of salt, out of which the termination ‘ville’ always escaped, as the ‘fly’ seems to spring out from the end of the word ‘butterfly’—nothing could have reminded me less of those other names, Roussainville or Martinville, which, because I had heard them pronounced so often by my great-aunt at table, in the dining-room, had acquired a certain sombre charm in which were blended perhaps extracts of the flavour of ‘preserves,’ the smell of the fire of logs and of the pages of one of Bergotte’s books, the colour of the stony front of the house opposite, all of which things still to-day when they rise like a gaseous bubble from the depths of my memory preserve their own specific virtue through all the successive layers of rival interests which must be traversed before they reach the surface

The first thing to note about Korean industrial structure is the sheer concentration of Korean industry. Like other Asian economies, there are two levels of organization: individual firms and larger network organizations that unite disparate corporate entities. The Korean network organization is known as the chaebol, represented by the same two Chinese characters as the Japanese zaibatsu and patterned deliberately on the Japanese model. The size of individual Korean companies is not large by international standards. As of the mid-1980s, the Hyundai Motor Company, Korea’s largest automobile manufacturer, was only a thirtieth the size of General Motors, and the Samsung Electric Company was only a tenth the size of Japan’s Hitachi.1 However, these statistics understate their true economic clout because these businesses are linked to one another in very large network organizations. Virtually the whole of the large-business sector in Korea is part of a chaebol network: in 1988, forty-three chaebol (defined as conglomerates with assets in excess of 400 billion won, or US$500 million) brought together some 672 companies.2 If we measure industrial concentration by chaebol rather than individual firm, the figures are staggering: in 1984, the three largest chaebol alone (Samsung, Hyundai, and Lucky-Goldstar) produced 36 percent of Korea’s gross domestic product.3 Korean industry is more concentrated than that of Japan, particularly in the manufacturing sector; the three-firm concentration ratio for Korea in 1980 was 62.0 percent of all manufactured goods, compared to 56.3 percent for Japan.4 The degree of concentration of Korean industry grew throughout the postwar period, moreover, as the rate of chaebol growth substantially exceeded the rate of growth for the economy as a whole. For example, the twenty largest chaebol produced 21.8 percent of Korean gross domestic product in 1973, 28.9 percent in 1975, and 33.2 percent in 1978.5 The Japanese influence on Korean business organization has been enormous. Korea was an almost wholly agricultural society at the beginning of Japan’s colonial occupation in 1910, and the latter was responsible for creating much of the country’s early industrial infrastructure.6 Nearly 700,000 Japanese lived in Korea in 1940, and a similarly large number of Koreans lived in Japan as forced laborers. Some of the early Korean businesses got their start as colonial enterprises in the period of Japanese occupation.7 A good part of the two countries’ émigré populations were repatriated after the war, leading to a considerable exchange of knowledge and experience of business practices. The highly state-centered development strategies of President Park Chung Hee and others like him were formed as a result of his observation of Japanese industrial policy in Korea in the prewar period.

The path of what was to come was awful. It was the enormous dying, a sea of blood. From it the new sun arose, awful and a reversal of that which we call day. We have seized the darkness and its sun will shine above us, bloody and burning like a great downfall. When I comprehended my darkness, a truly magnificent night came over me and my dream plunged me into the depths of the millennia, and from it my phoenix ascended. But what happened to my day? Torches were kindled, bloody anger and disputes erupted. As darkness seized the world, the terrible war arose and the darkness destroyed the light of the world, since it was incomprehensible to the darkness and good for nothing anymore. And so we had to taste Hell. I saw which vices the virtues of this time changed into, how your mildness became hard, your goodness became brutality; your love became hate, and your understanding became madness. Why did you want to comprehend the darkness! But you had to or else it would have seized you. Happy the man who anticipates this grasp. Did you ever think of the evil in you? Oh, you spoke of it, you mentioned it, and you confessed it smilingly; as a generally human vice, or a recurring misunderstanding. But did you know 1 what evil is, and that it stands precisely right behind your virtues, that it is also your virtues themselves, as their inevitable substance?7! You locked Satan in the abyss for a millennium, and when the millennium had passed, you laughed at him, since he had become a children's fairy tale.72 But if the dreadful great one raises his head, the world winces. The most extreme coldness draws near. With horror you see that you are defenseless, and that the army of your vices falls powerless to its knees. With the power of daimons, you seize the evil, and your virtues cross over to him. You are completely alone in this struggle, since your Gods have become deaf You do not know which devils are greater, your vices, or your virtues. But ofone thing you are certain, that virtues and vices are brothers. 73We need the coldness of death to see clearly. Life wants to live and to die, to begin and to end.74 You are not forced to live eternally; but you can also die, since there is a will in you for both. Life and death must strike a balance in your existence.75 Today's men need a large slice of death, since too much incorrectness lives in them, and too much correctness died in them. What stays in balance is correct, what disturbs balance is incorrect. But if balance has been attained, then that which preserves it is incorrect and that which disturbs it is correct. Balance is at once life and death. For the completion of life a balance with death is fitting. If I accept death, then my tree greens, since dying increases life. If I plunge into the death encompassing the world, then my buds break open. How much our life needs death!

Miss Prudence Mercer Stony Cross Hampshire, England 7 November 1854 Dear Prudence, Regardless of the reports that describe the British soldier as unflinching, I assure you that when riflemen are under fire, we most certainly duck, bob, and run for cover. Per your advice, I have added a sidestep and a dodge to my repertoire, with excellent results. To my mind, the old fable has been disproved: there are times in life when one definitely wants to be the hare, not the tortoise. We fought at the southern port of Balaklava on the twenty-fourth of October. Light Brigade was ordered to charge directly into a battery of Russian guns for no comprehensible reason. Five cavalry regiments were mowed down without support. Two hundred men and nearly four hundred horses lost in twenty minutes. More fighting on the fifth of November, at Inkerman. We went to rescue soldiers stranded on the field before the Russians could reach them. Albert went out with me under a storm of shot and shell, and helped to identify the wounded so we could carry them out of range of the guns. My closest friend in the regiment was killed. Please thank your friend Prudence for her advice for Albert. His biting is less frequent, and he never goes for me, although he’s taken a few nips at visitors to the tent. May and October, the best-smelling months? I’ll make a case for December: evergreen, frost, wood smoke, cinnamon. As for your favorite song…were you aware that “Over the Hills and Far Away” is the official music of the Rifle Brigade? It seems nearly everyone here has fallen prey to some kind of illness except for me. I’ve had no symptoms of cholera nor any of the other diseases that have swept through both divisions. I feel I should at least feign some kind of digestive problem for the sake of decency. Regarding the donkey feud: while I have sympathy for Caird and his mare of easy virtue, I feel compelled to point out that the birth of a mule is not at all a bad outcome. Mules are more surefooted than horses, generally healthier, and best of all, they have very expressive ears. And they’re not unduly stubborn, as long they’re managed well. If you wonder at my apparent fondness for mules, I should probably explain that as a boy, I had a pet mule named Hector, after the mule mentioned in the Iliad. I wouldn’t presume to ask you to wait for me, Pru, but I will ask that you write to me again. I’ve read your last letter more times than I can count. Somehow you’re more real to me now, two thousand miles away, than you ever were before. Ever yours, Christopher P.S. Sketch of Albert included As Beatrix read, she was alternately concerned, moved, and charmed out of her stockings. “Let me reply to him and sign your name,” she begged. “One more letter. Please, Pru. I’ll show it to you before I send it.” Prudence burst out laughing. “Honestly, this is the silliest things I’ve ever…Oh, very well, write to him again if it amuses you.

Who will have their strength renewed? “Those who wait upon the Lord”. Waiting could signify passivity: being still. Waiting could also indicate action: serving. Waiting — either kind — can be nearly impossible while we are being run by our emotions. In learning to balance your emotions with wisdom, learning to wait upon the Lord in both senses of the word, you will find that your strength is renewed every day in every situation. On the other hand, operating out of emotions can be exhausting. In your Christian walk, the ability to discern seasons is vital. There are times in your life where immediate action is not only unnecessary, it can be damaging. There are situations in which your best course of action is to “be still and know that He is God” (Psalm 46:10). Allowing Him to speak to you in the midst of your storm, finding your peace in Christ when your life seems upside down may be exactly what is needed. There are times when patience is the order of the day, and waiting on the Lord to move or instruct you in the way you are to move is exactly what is needed. Sometimes the most difficult course to take is to wait and allow the Lord to direct your heart “into the love of God and the patience of Christ” (2 Thessalonians3:5). However difficult it may be, practicing waiting will serve you well. “Waiting” can also signify an action. A waitress will wait on you in your favorite restaurant. You may wait on, or serve, your family. In being able to discern the seasons of waiting passively, we must also be able to discern the seasons of waiting actively. Even in times when you might feel unsure of the next step, there are continually ways for you to serve the Lord: prayer, study, service to others being a few examples. In times when everything is going along smoothly, waiting actively on the Lord is always in order. Paul encourages young Timothy to “be diligent to show yourself approved” (2 Timothy 2:15). In learning to wait actively on the Lord, it is good advice for us as well. Applying ourselves to faithful service to the Lord (active waiting) will sustain us through times when the waiting requires patience and stillness. In our Christian walk, both kinds of “waiting” are needed: an active waiting on or serving the Lord, and likewise a passive waiting for the Lord to move on your behalf. As everything in our relationship with the Lord is a partnership or covenant, this waiting is a “two way street”. As we serve the Lord, He is moved to action on our behalf. Psalm 37:3-7 speaks to both kinds of waiting (parentheses mine): “Trust in the LORD (passive), and do good (active); Dwell in the land (passive), and feed on His faithfulness (active). Delight yourself also in the LORD, And He shall give you the desires of your heart. Commit your way to the LORD (active), Trust also in Him (passive), And He shall bring it to pass (the Lord’s action). He shall bring forth your righteousness as the light, And your justice as the noonday (the Lord’s action). Rest in the LORD (passive), and wait patiently for Him (passive)”. Tremendous and amazing results can come from this kind of waiting. Of course, the Lord in His generous and kind manner will send you opportunities to practice if you want to learn to wait! In His providence, those opportunities are already provided — it is for you to take advantage of them. Will you? Unfortunately, patience is not one of Ahasuerus’ virtues. He is motivated by his emotions, and seems to rush right into whatever comes into his mind without much forethought. Let’s return to Persia, and find out what Ahasuerus is rushing into today. After these things, when the wrath of King Ahasuerus subsided, he remembered... Esther 2:1 “After these things”…. By the beginning of chapter two, four years have passed since King Ahasuerus dethroned Queen Vashti. God was working through this Persian chronicler as he wrote this history

Gandalf’s very last words are unequivocal and could not be starker or plainer: “Be good, take care of yourselves—and DON’T LEAVE THE PATH!” Here we see Gandalf as the archetypal father-figure advising his children as they embark on a journey on which he cannot be present to watch over them that they should be good, be careful, and don’t do anything stupid! The advice is, however, charged with Christian moral guidance, which the everyday language might obscure if we are not paying due attention. Being good, i.e. virtuous, is the prerequisite for success, whereas taking care implies the need to practice the cardinal virtues of prudence and temperance. Most importantly, the emphatic exhortation that they should not, under any circumstances, leave the path reminds the Christian of the words of Christ: Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat. (Matthew 7:13)

I am not the only one critical of the West. Aleksandr Solzhenitsyn had harsh words for those who perverted the meaning of liberty and set up a lie as a rule of life. In 1980, in his book L’erreur de l’Occident,7 he wrote: “The Western world has arrived at a decisive moment. Over the next few years, it will gamble the existence of the civilization that created it. I think that it is not aware of it. Time has eroded your notion of liberty. You have kept the word and devised a different notion. You have forgotten the meaning of liberty. When Europe acquired it, around the eighteenth century, it was a sacred notion. Liberty led to virtue and heroism. You have forgotten that. This liberty, which for us is still a flame that lights up our night, has become for you a stunted, sometimes disappointing reality, because it is full of imitation jewelry, wealth, and emptiness. For this ghost of the former liberty, you are no longer capable of making sacrifices but only compromises. . . Deep down, you think that liberty is won once and for all, and this is why you can afford the luxury of disdaining it. You are engaged in a formidable battle, and you behave as though it were a ping pong match.” This man who experienced repression in the gulags of the former USSR can use such language. He knows firsthand what true liberty is. Today in Europe, there are

What exactly is it saying? The first two lines refer to people who restrain themselves from causing hurt even if they `show' the desire to do so. The next two indicate, however, that these people remain impassive even while `moving others'-to what? Then we are told that these people `rightly do inherit nature's graces', as if the qualities we have been told they display deserve reward, which is not entirely evident. Lines 7 and 8 seem as if they should sum up what has so far been said: `They are the lords and owners of their faces, I Others but stewards of their excellence.' Is impassivity a virtue? In what sense are people who cannot control their expressions `stewards of their excellence'? Are they stewards of their own excellence, or of the excellence of those who are `lords and owners of their faces'?