Act Of Valor Quotes

Valor represents bravery and strength of character, boldness, and fortitude - all qualities that prepare a person to act responsibly in times of need, of challenge, or of danger.

She leaned forward, her gaze so intense that Helen wanted to look away. “And I love him more for it. Do you hear me? He was a good man when he went away to the Colonies. He came back an extraordinary man. So many think that bravery is a single act of valor in a field of battle—no forethought, no contemplation of the consequences. An act over in a second or a minute or two at most. What my brother has done, is doing now, is to live with his burden for years. He knows that he will spend the rest of his life with it. And he soldiers on.” She sat back in her chair, her gaze still locked with Helen’s. “That to my mind is what real bravery is.” -Sophia to Helen about Alistair.

It is a brave act of valor to contemn death, but where life is more terrible than death, it is then the truest valor to dare to live

Religion is, as I say, something universal and something human, and something impossible to eradicate, nor would I want to eradicate it. I am a religious person, although I am not a believer. Religion is at its best when it is a long way from political power. The founder of the Christian religion -- or, the founders of the Christian religion, Jesus and St. Paul -- were both clear about this. "Blessed are the meek." "You shall love your neighbor as yourself." St. Paul is perfectly clear that the highest Christian virtue is charity, not patriotism, not martial valor, not exalting your class, your group, your race above others, but charity. That's the highest virtue. When religion remembers that and acts accordingly, it does good. But religion, at various points in human history, notably the history of western Europe and the history of some parts of the Middle East more recently, has acquired political power, and put its hands on the levers of social authority. It decides who shall live and who shall die. It decides how we shall dress, what we shall be allowed to read, whether we shall go to war, and so on. When religion acquires that power, it goes bad very rapidly.

Before you lie courage, perseverance, kindness, friendship, and love. Before you lie men and women who could have chosen otherwise, who could have inured themselves to the injustices of the world, rather than giving their lives to change it. Tonight we honor them. Tonight we also honor all who have gone before and paved the way, the ones we remember and the ones we have forgotten. But nothing is lost in Eternity. A moment of grace resonates forever, as does an act of valor. So honor the dead- and live in grace and valor.

She wasn't a woman of tremendous valor or daring heroism, but she'd always tried to lead her life in a way that would honor Jesus through small acts of goodness every day. Hour by hour, brick by brick, these small choices had slowly built a life of integrity.

Valor was not a word women typically used, but why not? Why not refer to childbed as a place of valor when a woman was as likely to die there as a soldier in Wellington’s army was likely to die in battle? Why not refer to taking marriage vows, which robbed a woman of her legal personhood, as an act of valor?

With the courage of the soul, we don’t focus only on self-preservation, security, or safety; in fact, such courage compels us to risk our comfort and safety, and sometimes even our lives, as we act according to our most deeply held values. This kind of valor comes from a higher source and is the necessary ingredient for us to create a different dream.

The valor of a country may be learned by the bravery of its soldiery, and the general cast of its inhabitants, but confidence of success is best discovered by the active measures pursued by men of property; and when the spirit of enterprise becomes so universal as to act at once on all ranks of men, a war may then, and not till then, be styled truly proper.

I know that small acts of valor may be all that is visible of great movements of courage within.

And now Snape stood again in the headmaster’s study as Phineas Nigellus came hurrying into his portrait. “Headmaster! They are camping in the Forest of Dean! The Mudblood--” “Do not use that word!” “--the Granger girl, then, mentioned the place as she opened her bag and I heard her!” “Good. Very good!” cried the portrait of Dumbledore behind the headmaster’s chair. “Now, Severus, the sword! Do not forget that it must be taken under conditions of need and valor--and he must not know that you give it! If Voldemort should read Harry’s mind and see you acting for him--” “I know,” said Snape curtly. He approached the portrait of Dumbledore and pulled at its side. It swung forward, revealing a hidden cavity behind it from which he took the sword of Gryffindor. “And you still aren’t going to tell me why it’s so important to give Potter the sword?” said Snape as he swung a traveling cloak over his robes. “No, I don’t think so,” said Dumbledore’s portrait. “He will know what to do with it. And Severus, be very careful, they may not take kindly to your appearance after George Weasley’s mishap--” Snape turned at the door. “Don’t worry, Dumbledore,” he said coolly. “I have a plan…” And Snape left the room. Harry rose up out of the Pensieve, and moments later he lay on the carpeted floor in exactly the same room: Snape might just have closed the door.

It is an everlasting duty, valid in our day as in that, the duty of being brave. Valor is still value. The first duty for a man is still that of subduing Fear. We must get rid of Fear; we cannot act at all till then. A man's acts are slavish, not true but specious; his very thoughts are false, he thinks too as a slave and coward, till he have got Fear under his feet.

he thought now that his mother’s staunch sprightliness had been braver than he had appreciated in his youth. (Last summer, laid up for a week with a wrenched back, he had suddenly wondered how Bee had endured the chronic pain of her arthritis all those years. He suspected that had taken a good deal more strength than the brief, flashy acts of valor you see in the movies.)

He put his hands on hers. The shadows looked like smoke, in the air, but they pulled back into Cyra’s body like dozens of strings yanked at once. Cyra’s odd smile was gone, and she was staring at their joined hands. “What will happen when you let go?” she said quietly. “You’ll be just fine,” he said. “You’ll learn to control it. You can do that now, remember?” She let out an airy laugh. “I can hang on as long as you like,” he said. Her eyes hardened. When she spoke, it was with gritted teeth. “Let go.” Akos couldn’t help but think back to something he’d read in one of the books Cyra had put in his room on the sojourn ship. He’d had to read it through a translator, because it was written in Shotet, and it had been called Tenets of Shotet Culture and Belief. It said: The most marked characteristic of the Shotet people is directly translated as “armored,” but outsiders might call it “mettle.” It refers not to courageous acts in difficult situations--though the Shotet certainly hold valor in high regard--but to an inherent quality that cannot be learned or imitated; it is in the blood as surely as their revelatory language. Mettle is bearing up again and again under assaults. It is perseverance, acceptance of risk, and the unwillingness to surrender. That paragraph had never made more sense to him than it did right now.

Amd I am not blind to the fact that I have been given gifts you never had. Living a godly life was expected on me, and it was an easy path for me to follow. No one ever had such expectations of you. For you to embrace the Lord at this point in your life would be nothing short of heroic, Alex. It would take an act of such strength and courage that it would be humbling for all who have ever know you. You can begin building a life of valor today.

In a lonely grave, forgotten and unknown, lies “the man who saved a President,” and who as a result may well have preserved for ourselves and posterity Constitutional government in the United States—the man who performed in 1868 what one historian has called “the most heroic act in American history, incomparably more difficult than any deed of valor upon the field of battle”—but a United States Senator whose name no one recalls: Edmund G. Ross of Kansas. The

I believe the message in the hymn “Rise Up, O Men of God” (Hymns, no. 324) is a plea, a call, a divine invitation for us to rise above the telestial tinsel of our time; to deny ourselves of ungodliness and clothe ourselves in the mantle of holiness; to reach and stretch and grasp for that spiritual direction and sacred empowerment promised to the Lord’s agents, to those charged to act in the name of our Principal, Jesus Christ; and to point the way to salvation and deliverance and peace in a world that finds itself enshrouded in darkness, a world that yearns for spiritual leadership.

Dogs, in fact, were perfect heroes: unknowable but accessible, driven but egoless, strong but tragic, limited by their muteness and animal vulnerability. Humans played heroes in films, too, but they were more complicated to admire because they were so particular—too much like us or too much unlike us or too much like someone we knew. Dogs, on the other hand, have the talent of seeming to understand and care about humans in spite of not being human and perhaps are better at it because of that difference. They are compassionate without being competitive, and there is nothing in their valor that threatens us, no demand for reciprocity. As Lee knew very well, a dog can make you feel complete without ever expecting much in return.

A bunch of people from one tribe boldly went into the land of another tribe looting, pillaging and raping and they brought back food, clothing and women as souvenirs of victory and they called this valor and patriotism. And the stories of these exploits would be passed on through generations as some sort of heroic saga. And nobody would question it, for questioning those stories would mean questioning the tribal traditions, which would be an act of treason. Now my question to you, the thinking human of a modern world is - this kind of behavior may have been accepted in those days as uncompromisable tradition when our ancestors were nothing more than mindless savages, but does such tribalism make any sense in a civilized abode such as ours!

Much is said in our expanding world about the need to celebrate diversity. Of course we are a diverse community; that is how a society like ours is constituted. But our strength is not to be found in our diversity; our power to influence the world for good will not come through our diversity. Some seem to act as though the Lord has said, "Be diverse, and if ye are not diverse, ye are not mine." No, we are to strive to achieve unity in spite of our diversity. "We are seeking to establish a oneness," Elder John Taylor observed, "under the guidance and direction of the Almighty. . . . If there is any principle for which we contend with greater tenacity than another, it is this oneness. . . . To the world this principle is a gross error, for amongst them it is every man for himself; every man follows his own ideas, his own religion, his own morals, and the course in everything that suits his own notions. But the Lord dictates differently. We are under His guidance, and we should seek to be one with him and with all the authorities of His Church and kingdom on the earth in all the affairs of life. . . . This is what we are after, and when we have attained to this ourselves, we want to teach the nations of the earth the same pure principles that have emanated from the Great Eloheim. We want Zion to rise and shine that the glory of God may be manifest in her midst. . . . We never intend to stop until this point is attained through the teaching and guidance of the Lord and our obedience to His laws. Then, when men say unto us, 'you are not like us,' we reply, 'we know it; we do not want to be. We want to be like the Lord, we want to secure His favor and approbation and to live under His smile, and to acknowledge, as ancient Israel did on a certain occasion, "The Lord is our God, our judge, and our king, and He shall reign over us.

Our earth is but a small star in the great universe. Yet, of it we can make, if we choose, a planet unvexed by war, untroubled by hunger or fear, undivided by senseless distinctions of race, color or theory. Grant us that courage and foreseeing to begin this task today that our children and our children’s children may be proud of the name of Man…. Grant us the wisdom and the vision to comprehend the greatness of man’s spirit, that suffers and endures so hugely for a goal beyond his own brief span. “Grant us patience with the deluded and pity for the betrayed. And grant us the skill and valor that shall cleanse the world of oppression and the old base doctrine that the strong must eat the weak because they are strong. “Yet most of all grant us brotherhood, not only for this day but for all our years—a brotherhood not of words but of acts and deeds. We are all of us children of earth—grant us that simple knowledge. If our brothers are oppressed, then we are oppressed. If they hunger, we hunger. If their freedom is taken away, our freedom is not secure. “Grant us a common faith that man shall know bread and peace—that he shall know justice and righteousness, freedom and security, an equal opportunity and an equal chance to do his best, not only in our own lands but throughout the world. And in that faith let us march toward the clean world our hands can make. AMEN.” The phone rang. It was the local radio station, a CBS affiliate. New York wanted me to go on the air in an hour. Dave rushed me down to the station in his car.

This bio-power was without question an indispensable element in the development of capitalism; the latter would not have been possible without the controlled insertion of bodies into the machinery of production and the adjustment of the phenomena of population to economic processes. But this was not all it required; it also needed the growth of both these factors, their reinforcement as well as their availability and docility; it had to have methods of power capable of optimizing forces, aptitudes, and life in general without at the same time making them more difficult to govern. If the development of the great instruments of the state, as institutions of power, ensured the maintenance of production relations, the rudiments of anatomo- and bio-politics, created in the eighteenth century as techniques of power present at every level of the social body and utilized by very diverse institutions (the family and the army, schools and the police, individual medicine and the administration of collective bodies), operated in the sphere of economic processes, their development, and the forces working to sustain them. They also acted as factors of segregation and social hierarchization, exerting their influence on the respective forces of both these movements, guaranteeing relations of domination and effects of hegemony. The adjustment of the accumulation of men to that of capital, the joining of the growth of human groups to the expansion of productive forces and the differential allocation of profit, were made possible in part by the exercise of bio-power in its many forms and modes of application. The investment of the body, its valorization, and the distributive management of its forces were at the time indispensable.

It’s not a crass relativism, Morton’s idea; his point is not that morality and ethics are, or should be, relative to our situation. He is outlining the limitations our fetishizing of empathy causes: the way protecting our image as a moral person can keep us from being exactly who we want to be—good at understanding the world and others, at preventing atrocities, at helping people to heal and change. He’s also suggesting why we do this: in everyday life, in order to get along quickly with others, we need clear distinctions between moral and atrocious acts, without the kind of extensive knowledge of their contexts that it takes to really and deeply understand. And when we begin questioning the centrality and accuracy of our own perspective, searching out the details that matter so we can get a more accurate representation of the other, we find too much similarity, that too many “ordinary actions are continuous with many atrocious ones,” and we can’t function. It is easier to choose to see others as mirrored inversions of our false sense of decency—to imagine that when they do selfish or violent things, it must be decency they abhor. When it speaks through us, sometimes, the narcissism script helps us do this, valorizing closeness and empathy as the ultimate moral good, and as what is increasingly lacking in others, so we can perform astonishment at the boyfriend, Milgram’s subjects, the Nazis, the millennials, the world—in exactly that moment when, if we were to acknowledge the difference in context, we might find too threatening a similarity. In the case of the bad boyfriend, the millennial, and the murderer, it’s not just decency that keeps us from being able to actually understand and feel the other, but our beliefs about the opposition between human and inhuman, and our beliefs about mental “health.” In fact, the mistake the script repeats and repeats—that what is human is the opposite of what is inhuman—may be partly responsible for keeping us, for centuries, from this deeper understanding of what it actually means to do what Morton calls “empathy’s work.” The narcissism of decency, then, does exactly what we decent people fear: it prevents a deep sharing of feeling. But that sharing is the very feeling of being alive, and somewhere on the other side of our everyday moralizing, it is always there.

it is a brave act of valor to contemn death, but where life is more terrible than death, it is then the truest valor to dare to live.

Although he performed no acts of combat valor, as required by law, and left his troops behind, MacArthur was awarded the Medal of Honor for his gallant defense of the Philippines. The emaciated men he left on Bataan were in no condition to fight. They suffered from swelling joints, bleeding gums, numbness in feet and hands, low blood pressure, loss of body heat, shivers, shakes, and anemia so severe many could not walk.

Live your life that the fear of death never enters your heart. Trouble no one about his religion. Respect others in their views and demand they respect yours. Love your life, perfect your life, and beautify all things in your life. Seek to make you life long and of service to your people. When your time comes to die, be not like those whose hearts are filled with fear of death, so that when their time comes they weep and pray for a little more time to life their lives over again in a different way. Sing your death song and die like a hero going home.

What will happen when you let go?” she said quietly. “You’ll be just fine,” he said. “You’ll learn to control it. You can do that now, remember?” She let out an airy laugh. “I can hang on as long as you like,” he said. Her eyes hardened. When she spoke, it was with gritted teeth. “Let go.” Akos couldn’t help but think back to something he’d read in one of the books Cyra had put in his room on the sojourn ship. He’d had to read it through a translator, because it was written in Shotet, and it had been called Tenets of Shotet Culture and Belief. It said: The most marked characteristic of the Shotet people is directly translated as “armored,” but outsiders might call it “mettle.” It refers not to courageous acts in difficult situations--though the Shotet certainly hold valor in high regard--but to an inherent quality that cannot be learned or imitated; it is in the blood as surely as their revelatory language. Mettle is bearing up again and again under assaults. It is perseverance, acceptance of risk, and the unwillingness to surrender. That paragraph had never made more sense to him than it did right now. Akos obeyed. At first, when the currentshadows reappeared, they formed the smoky cloud around her body again, but Cyra set her jaw. “Can’t meet the Ograns with a death cloud around me,” she said. Her eyes held his as she breathed deeply. The shadows began to worm their way beneath her skin, traveling down her fingers, wriggling up her throat. She screamed again, right into her teeth, half a dozen izits from his face. But then the breath hised out, same as it had come in, and she straightened. The cloud was gone. “They’re back to how they were before,” he said to her. “Like they were when I met you.

fierce woman named CiCi. A woman who’d taken in strangers, who had graciously fed and sheltered them in the face of grave danger. A foolish decision, but also one of mercy, of extraordinary grace. CiCi’s act of kindness had cost her her life. But it had saved Hannah’s.

In the old days you had to commit specific acts of Valor during war;now you just need to turn up.these days when the war is on,heroism seems to mean attendance.

Live your life that the fear of death never enters your heart. Trouble no one about his religion. Respect others in their views and demand they respect yours. Love your life, perfect your life, and beautify all things in your life. Seek to make your life long and of service to your people. When your time comes to die, be not like those whose hearts are filled with fear of death, so that when their time comes they weep and pray for a little more time to live their lives over again in a different way. Sing your death song, and die like a hero going home.

The day after that, the task unit and their single Bandito Platoon squad mustered at the North Island Naval Air Station for the flight that would take them west, halfway around the world. Actually,

Abraham, dwelling in peace in the oak groves at Mamre, learned from one of the fugitives the story of the battle and the calamity that had befallen his nephew. He had cherished no unkind memory of Lot’s ingratitude. All his affection for him was awakened, and he determined that he should be rescued. Seeking, first of all, divine counsel, Abraham prepared for war. From his own encampment he summoned three hundred and eighteen trained servants, men trained in the fear of God, in the service of their master, and in the practice of arms. His confederates, Mamre, Eschol, and Aner, joined him with their bands, and together they started in pursuit of the invaders. The Elamites and their allies had encamped at Dan, on the northern border of Canaan. Flushed with victory, and having no fear of an assault from their vanquished foes, they had given themselves up to reveling. The patriarch divided his force so as to approach from different directions, and came upon the encampment by night. His attack, so vigorous and unexpected, resulted in speedy victory. The king of Elam was slain and his panic-stricken forces were utterly routed. Lot and his family, with all the prisoners and their goods, were recovered, and a rich booty fell into the hands of the victors. To Abraham, under God, the triumph was due. The worshiper of Jehovah had not only rendered a great service to the country, but had proved himself a man of valor. It was seen that righteousness is not cowardice, and that Abraham’s religion made him courageous in maintaining the right and defending the oppressed. His heroic act gave him a widespread influence among the surrounding tribes. On his return, the king of Sodom came out with his retinue to honor the conqueror. He bade him take the goods, begging only that the prisoners should be restored. By the usage of war, the spoils belonged to the conquerors; but Abraham had undertaken this expedition with no purpose of gain, and he refused to take advantage of the unfortunate, only stipulating that his confederates should receive the portion to which they were entitled.

This very day, every man—whether a global leader or an unknown tradesman—has an opportunity to show the world that the gospel does not kill pleasure or aggressiveness. Rather, as [Jonathan] Edwards has shown, it frees Christians to experience true pleasure and to act in manly ways for a far greater cause than ourselves. We grieve the trajectory of modern men, and we feel special pain for the wives and children who are, through no fault of their own, deeply damaged by the sins of men. In a broken world, we pray to God to show the world a better way, a greater joy, and a magnificent Savior, who delights in taking sinful men and turning them into agents of his glory.

This very day, every man—whether a global leader or an unknown tradesman—has an opportunity to show the world that the gospel does not kill pleasure or aggressiveness. Rather, as [Jonathan] Edwards has shown, it frees Christians to experience true pleasure and to act in manly ways for a far greater cause than ourselves. We grieve the trajectory of modern men, and we feel special pain for the wives and children who are, through no fault of their own, deeply damaged by the sins of men. In a broken world, we pray to God to show the world a better way, a greater joy, and a magnificent Savior, who delights in taking sinful men and turning them into agents of his glory.2

True heroism is not reserved solely for men and women in uniform. Heroes come in all genders, shapes, sizes and colors. We thank these world heroes for their sacrifices, courage and acts of valor that have made a difference in the world.

Antes de tudo, a natureza de um fanático religioso é acreditar que somente ele conhece o caminho certo. Eles não estão desejosos de conceber que alguém fora do seu ortodoxismo particular possa conhecer uma pequena parcela da verdade. Sua exclusividade é uma fonte de grande orgulho. Eles veem a humanidade como primitiva e regressiva. Eles enxergam um mundo mal e corrupto e acham que a humanidade merece a aniquilação e o eterno tormento no inferno. Eles definem seu valor não como seres humanos, o valor está em ser escravo de Yahweh. Para eles, todos aqueles que não estão dispostos a sacrificar sua humanidade no altar da subserviência para um deus irado são dignos de serem alvos de um final horroroso. Se tivesse em seu alcance, eles provocariam uma inundação como a que eles acreditam que Yahweh mandou nos dias de Noé para afogar o resto da humanidade. E é com esse prodígio, com tais exemplos de cólera e destruição encontrados na Bíblia, que essas pessoas desejam justificar seu comportamento, seu crimes. Eles acreditam que não somente têm o direito, mas de fato têm a obrigação de eliminar qualquer outra forma de pensamento.

In the age of industrial labour, the mind was put to work as a repetitive automatism, the neurological director of muscular effort. While industrial work was essentially repetition of physical acts, mental work is continuously changing its object and its procedures. Thus, the subsumption of the mind in the process of capitalist valorization leads to a true mutation. The conscious and sensitive organism is subjected to a growing competitive pressure, to an acceleration of stimuli, to a constant exertion of his/her attention. As a consequence, the mental environment, the info-sphere in which the mind is formed and enters into relations with other minds, becomes a psychopathogenic environment.

I would wonder if one of the greatest acts of bravery is to admit that we are not, but to act the part anyway.

Fabric of Stars (The Sonnet) Rise or fall doesn’t matter, If you've helped a few people. Live or die doesn’t matter, If you've helped a few people. The point of life is not to live, Any more than it is to just eat. The point of life is to lift lives, In their smile is victory, in tears defeat. To win over enemies is ridiculously easy, To win over hearts is the real act of valor. Muscles wither, clothes get torn to pieces, Valor and virtue can’t be bound by no graveyard. Graves are for animals and gutter-crawling worms. Helpers get forever etched upon the fabric of stars.

of an insidious weed.

Honor He Wrote Sonnet 73 Better a lion in sheep's skin, Than a sheep in lion's skin. Better a giant in a gentle vessel, Than germs in a fancy canteen. When not needed act mostly a sheep, But occasionally you gotta let the lion out. Be a disinfectant and sanitize the world, Not germs that make disease break out. All social sickness is caused by selfishness, And hypocrisy is what makes things worse. Wipe out all hypocrisy from your being's core, The world is a reflection of what's in our heart. I say again, lion on the inside, sheep on the out. When chihuahuas wreak havoc, let the dinosaur out.

This, then, was the Bushido teaching—bear and face all calamities and adversities with patience and a pure conscience; for as Mencius23 taught, “When Heaven is about to confer a great office on anyone, it first exercises his mind with suffering and his sinews and bones with toil; it exposes his body to hunger and subjects him to extreme poverty; and it confounds his undertakings. In all these ways it stimulates his mind, hardens his nature, and supplies his incompetencies.” True honor lies in fulfilling Heaven’s decree and no death incurred in so doing is ignominious, whereas death to avoid what Heaven has in store is cowardly indeed! In that quaint book of Sir Thomas Browne’s, Religio Medici, there is an exact English equivalent for what is repeatedly taught in our Precepts. Let me quote it: “It is a brave act of valor to contemn death, but where life is more terrible than death, it is then the truest valor to dare to live.

Our sacred vow, the virtue of our actions, and the valor in the very depths of our souls, is what makes us Knights. In the service of the All-Father, whom shall we fear? We who face evil without fear have gained the Lord’s respect. Ours is a heavy burden, but we must bear it gracefully, for we are meant to be the leaders of men. We must be the light that guides the way in times of darkness. So sayeth the All-Father. Never hate. When we hate, we harm naught but ourselves. When it comes to retribution, be as unassuming as an act of nature. Fury must pass into calm. Keep peace with yourself, and you will endure—as the mountains endure. From the highest heights does the mountain draw the storm. Storms will come to us, but from us, many rivers flow. So sayeth the All-Father. We must never think that slaying a wicked man is not a travesty. Even the most wicked man started out innocent and full of potential. There is a greatness in Humanity. Seek it, as one might seek the sun’s warmth. So sayeth the All-Father.

Alexander risked his life by being on the forefront. Alexander wore distinctive armor. So that his rush, would be missed by no one on the field. Why did he risk his life like this? First and most certainly, to inspire his men. They would follow their champions example. And attack with equal fire and passion. But Alexander believed something greater. His conviction was that heaven witnessing his act of valor and fearlessness, would be compelled to act as well. The higher dimension, would intervene, somehow, someway, in Alexander’s favor.

The overseas frontier—wars in Cuba, the Dominican Republic, the Philippines, Nicaragua, and Haiti—acted as a prism, refracting the color line abroad back home. In each military occupation and prolonged counterinsurgency they fought, southerners could replay the dissonance of the Confederacy again and again. They could fight in the name of the loftiest ideals—liberty, valor, self-sacrifice, camaraderie—while putting down people of color.

It said: The most marked characteristic of the Shotet people is directly translated as “armored,” but outsiders might call it “mettle.” It refers not to courageous acts in difficult situations—though the Shotet certainly hold valor in high regard—but to an inherent quality that cannot be learned or imitated; it is in the blood as surely as their revelatory language. Mettle is bearing up again and again under assaults. It is perseverance, acceptance of risk, and the unwillingness to surrender.

To know what has come before is to be armed against despair. If the men and women of the past, with all their flaws and limitations and ambitions and appetites, could press on through ignorance and superstition, racism and sexism, selfishness and greed, to create a freer, stronger nation, then perhaps we, too, can right wrongs and take another step toward that most enchanting and elusive of destinations: a more perfect Union. The experience of World War II, where Americans fought with valor from Iwo Jima to Normandy, taught us, President Truman said, that “recognition of our dependence upon one another is essential to life, liberty, and the pursuit of happiness of all mankind.” To do so requires innumerable acts of citizenship and of private grace. It will require, as it has in the past, the witness and the bravery of reformers who hold no office and who have no traditional power but who yearn for a better, fairer way of life. And it will also require, I believe, a president of the United States with a temperamental disposition to speak to the country’s hopes rather than to its fears.