Bob Morales Quotes

The paradox of our time in history is that we have taller buildings but shorter tempers, wider Freeways, but narrower viewpoints. We spend more, but have less, we buy more, but enjoy less. We have bigger houses and smaller families, more conveniences, but less time. We have more degrees but less sense, more knowledge, but less judgment, more experts, yet more problems, more medicine, but less wellness. We drink too much, smoke too much, spend too recklessly, laugh too little, drive too fast, get too angry, stay up too late, get up too tired, read too little, watch TV too much, and pray too seldom. We have multiplied our possessions, but reduced our values. We talk too much, love too seldom, and hate too often. We've learned how to make a living, but not a life. We've added years to life not life to years. We've been all the way to the moon and back, but have trouble crossing the street to meet a new neighbor. We conquered outer space but not inner space. We've done larger things, but not better things. We've cleaned up the air, but polluted the soul. We've conquered the atom, but not our prejudice. We write more, but learn less. We plan more, but accomplish less. We've learned to rush, but not to wait. We build more computers to hold more information, to produce more copies than ever, but we communicate less and less. These are the times of fast foods and slow digestion, big men and small character, steep profits and shallow relationships. These are the days of two incomes but more divorce, fancier houses, but broken homes. These are days of quick trips, disposable diapers, throwaway morality, one night stands, overweight bodies, and pills that do everything from cheer, to quiet, to kill. It is a time when there is much in the showroom window and nothing in the stockroom. A time when technology can bring this letter to you, and a time when you can choose either to share this insight, or to just hit delete... Remember, to spend some time with your loved ones, because they are not going to be around forever. Remember, say a kind word to someone who looks up to you in awe, because that little person soon will grow up and leave your side. Remember, to give a warm hug to the one next to you, because that is the only treasure you can give with your heart and it doesn't cost a cent. Remember, to say, "I love you" to your partner and your loved ones, but most of all mean it. A kiss and an embrace will mend hurt when it comes from deep inside of you. Remember to hold hands and cherish the moment for someday that person might not be there again. Give time to love, give time to speak! And give time to share the precious thoughts in your mind.

Until the philosophy which holds one race superior and another inferior is finally and permanently discredited and abandoned, everywhere is war. And until there are no longer first-class and second-class citizens of any nation, until the colour of a man's skin is of no more significance than the colour of his eyes. And until the basic human rights are equally guaranteed to all without regard to race, there is war. And until that day, the dream of lasting peace, world citizenship, rule of international morality, will remain but a fleeting illusion to be pursued, but never attained... now everywhere is war.” - Popularized by Bob Marley in the song War

Nilagyan lang ng konting moral lesson ang pelikula para hindi maging ganap na basura.

Believe me, I know all about bottle acoustics. I spent much of the sixth century in an old sesame oil jar, corked with wax, bobbing about in the Red Sea. No one heard my hollers. In the end an old fisherman set me free, by which time I was desperate enough to grant him several wishes. I erupted in the form of a smoking giant, did a few lightning bolts, and bent to ask him his desire. Poor old boy had dropped dead of a heart attack. There should be a moral there, but for the life of me I can't see one.

Old lady judges watch people in pairs Limited in sex, they dare To push fake morals, insult and stare While money doesn't talk, it swears Obscenity, who really cares Propaganda, all is phony.

...Or should you mourn the rapist, which I guess Christians mourn the people who kill them too.

Jason Todd: Bruce, I forgive you for not saving me. But why? Why on God's Earth is HE still alive? Ignoring what he's done in the past. Blindly, stupidly, disregarding the entire graveyards he's filled, the thousands who have suffered, the friends he's crippled. You know, I thought... I thought I'd be the last person you'd ever let him hurt. If it had been you he beat to a bloody pulp, if he had taken you from this world, I would've done nothing but search the planet for this pathetic pile of evil death-worshiping garbage and sent him off to Hell. Bruce: You don't understand. I don't think you've ever understood. Jason: What? What, your moral code just won't allow for that? It's too hard to cross that line? Bruce: No! God almighty, no. It'd be too damned easy. All I've ever wanted to do is kill him. But if I do that... if I allow myself to go down into that place... I'll never come back. Jason: Why? I'm not talking about killing Penguin, or Scarecrow, or Dent. I'm talking about him. Just him. And doing it because... because he took me away from you.

What we dedicate today is not a memorial to war, rather it's a tribute to the physical and moral courage that makes heroes out of farm and city boys and that inspires Americans in every generation to lay down their lives for people they will never meet, for ideals that make life itself worth living.

He was fighting hard to draw a line where politics could stop, where family loyalty could stop and his own personal morality and his own life could begin. It was hard to find that place

...but hearing and seeing only the bright hurry-gurdy carousel os his twirling thoughts, and the same hard little horses bobbing by on their braided rods. Here they came again. The outrage! The police! Poor Molly! Sanctimonious bastard! Call that a moral position? Up to his neck in shit! The outrage! And what about Molly....?

Bobbing and weaving are methods and maneuvers by which we bend ethics, water down morals, and parse down values to serve our agendas.

Disillusioned words like bullets bark As human gods aim for their marks Made everything from toy guns that sparks To flesh-colored Christs that glow in the dark It's easy to see without looking too far That not much Is really sacred. While preachers preach of evil fates Teachers teach that knowledge waits Can lead to hundred-dollar plates Goodness hides behind its gates But even the President of the United States Sometimes must have To stand naked. An' though the rules of the road have been lodged It's only people's games that you got to dodge And it's alright, Ma, I can make it. Advertising signs that con you Into thinking you're the one That can do what's never been done That can win what's never been won Meantime life outside goes on All around you. Although the masters make the rules For the wise men and the fools I got nothing, Ma, to live up to. For them that must obey authority That they do not respect in any degree Who despite their jobs, their destinies Speak jealously of them that are free Cultivate their flowers to be Nothing more than something They invest in. While some on principles baptized To strict party platforms ties Social clubs in drag disguise Outsiders they can freely criticize Tell nothing except who to idolize And then say God Bless him. While one who sings with his tongue on fire Gargles in the rat race choir Bent out of shape from society's pliers Cares not to come up any higher But rather get you down in the hole That he's in. Old lady judges, watch people in pairs Limited in sex, they dare To push fake morals, insult and stare While money doesn't talk, it swears Obscenity, who really cares Propaganda, all is phony. While them that defend what they cannot see With a killer's pride, security It blows the minds most bitterly For them that think death's honesty Won't fall upon them naturally Life sometimes Must get lonely. And if my thought-dreams could been seen They'd probably put my head in a guillotine But it's alright, Ma, it's life, and life only.

The president has no moral compass,” Mattis replied. The bluntness should have shocked Coats, but he’d arrived at his own hard truths about the most powerful man in the world. “True,” Coats agreed. “To him, a lie is not a lie. It’s just what he thinks. He doesn’t know the difference between the truth and a lie.

We have created a false dichotomy between behaviors attributable to companion animals and those of other species that blinds us to the inherent worth and needs of all animals. The problem is that we have constructed a society in which we are rarely forced to think about where what we consume comes from, and this extends to the animals reared for our consumption.While we pamper one set of animals, another set of animals becomes our food. The main difference is that we come to know one set of these animals, while the other set is raised and killed for us, delivered in plastic wrap and Styrofoam, and served up as dinner. If nothing else, this belies the deep moral confusion that we have about animals as a culture.

Bob Dylan was different. Where most folk singers were either clean-cut or homey looking, Dylan had wild long hair. He resembled a poor white dropout of questionable morals. His songs were hard-driving, powerful, intense. It was hard to be neutral about them. “The Times They Are a-Changing” was perhaps the first song to exploit the generation gap. Dylan’s life was as controversial as his ideology.

These trigger-chains of moral retribution are beneficial to each of the propagators: They’re financially beneficial to news organizations, which can ensure ad clicks on a trending story. They are beneficial to the platforms that keep us cringing at Bob’s fate, because they keep us glued to our feeds. They’re beneficial for individual users who reshare the post, who increase their follower count and burnish their reputations.

A woman named Cynthia once told me a story about the time her father had made plans to take her on a night out in San Francisco. Twelve-year-old Cynthia and her father had been planning the “date” for months. They had a whole itinerary planned down to the minute: she would attend the last hour of his presentation, and then meet him at the back of the room at about four-thirty and leave quickly before everyone tried to talk to him. They would catch a tram to Chinatown, eat Chinese food (their favourite), shop for a souvenir, see the sights for a while and then “catch a flick” as her dad liked to say. Then they would grab a taxi back to the hotel, jump in the pool for a quick swim (her dad was famous for sneaking in when the pool was closed), order a hot fudge sundae from room service, and watch the late, late show. They discussed the details over and over again before they left. The anticipation was part of the whole experience. This was all going according to plan until, as her father was leaving the convention centre, he ran into an old college friend and business associate. It had been years since they had seen each other, and Cynthia watched as they embraced enthusiastically. His friend said, in effect: “I am so glad you are doing some work with our company now. When Lois and I heard about it we thought it would be perfect. We want to invite you, and of course Cynthia, to get a spectacular seafood dinner down at the Wharf!” Cynthia’s father responded: “Bob, it’s so great to see you. Dinner at the wharf sounds great!” Cynthia was crestfallen. Her daydreams of tram rides and ice cream sundaes evaporated in an instant. Plus, she hated seafood and she could just imagine how bored she would be listening to the adults talk all night. But then her father continued: “But not tonight. Cynthia and I have a special date planned, don’t we?” He winked at Cynthia and grabbed her hand and they ran out of the door and continued with what was an unforgettable night in San Francisco. As it happens, Cynthia’s father was the management thinker Stephen R. Covey (author of The Seven Habits of Highly Effective People) who had passed away only weeks before Cynthia told me this story. So it was with deep emotion she recalled that evening in San Francisco. His simple decision “Bonded him to me forever because I knew what mattered most to him was me!” she said.5 One simple answer is we are unclear about what is essential. When this happens we become defenceless. On the other hand, when we have strong internal clarity it is almost as if we have a force field protecting us from the non-essentials coming at us from all directions. With Rosa it was her deep moral clarity that gave her unusual courage of conviction. With Stephen it was the clarity of his vision for the evening with his loving daughter. In virtually every instance, clarity about what is essential fuels us with the strength to say no to the non-essentials. Stephen R. Covey, one of the most respected and widely read business thinkers of his generation, was an Essentialist. Not only did he routinely teach Essentialist principles – like “The main thing is to keep the main thing the main thing” – to important leaders and heads of state around the world, he lived them.6 And in this moment of living them with his daughter he made a memory that literally outlasted his lifetime. Seen with some perspective, his decision seems obvious. But many in his shoes would have accepted the friend’s invitation for fear of seeming rude or ungrateful, or passing up a rare opportunity to dine with an old friend. So why is it so hard in the moment to dare to choose what is essential over what is non-essential?

During an hour-long conversation mid-flight, he laid out his theory of the war. First, Jones said, the United States could not lose the war or be seen as losing the war. 'If we're not successful here,' Jones said, 'you'll have a staging base for global terrorism all over the world. People will say the terrorists won. And you'll see expressions of these kinds of things in Africa, South America, you name it. Any developing country is going to say, this is the way we beat [the United States], and we're going to have a bigger problem.' A setback or loss for the United States would be 'a tremendous boost for jihadist extremists, fundamentalists all over the world' and provide 'a global infusion of morale and energy, and these people don't need much.' Jones went on, using the kind of rhetoric that Obama had shied away from, 'It's certainly a clash of civilizations. It's a clash of religions. It's a clash of almost concepts of how to live.' The conflict is that deep, he said. 'So I think if you don't succeed in Afghanistan, you will be fighting in more places. 'Second, if we don't succeed here, organizations like NATO, by association the European Union, and the United Nations might be relegated to the dustbin of history.' Third, 'I say, be careful you don't over-Americanize the war. I know that we're going to do a large part of it,' but it was essential to get active, increased participation by the other 41 nations, get their buy-in and make them feel they have ownership in the outcome. Fourth, he said that there had been way too much emphasis on the military, almost an overmilitarization of the war. The key to leaving a somewhat stable Afghanistan in a reasonable time frame was improving governance and the rule of law, in order to reduce corruption. There also needed to be economic development and more participation by the Afghan security forces. It sounded like a good case, but I wondered if everyone on the American side had the same understanding of our goals. What was meant by victory? For that matter, what constituted not losing? And when might that happen? Could there be a deadline?

He never really voice pure, raw outrage to me about Watergate or what it represented. The crimes and abuses were background music. Nixon was trying to subvert not only the law but the Bureau. So Watergate became Felt's instrument to reassert the Bureau's independence and thus its supremacy. In the end, the Bureau was damaged, seriously but not permanently, while Nixon lost much more, maybe everything - the presidency, power, and whatever moral authority he might have had. He was disgraced. But surviving and enduring his hidden life, in contrast and in his own way, Mark Felt won.

In March 1970, Lee again turned to the Soapbox to lay out Marvel’s policy on “moralizing.” Some readers simply wanted escapist reading, but Lee countered: “I can’t see it that way.” He compared a story without a message to a person without a soul. Giving the reader insight into his world, Lee explained that his visits to college campuses led to “as much discussion of war and peace, civil rights, and the so-called youth rebellion as . . . of our Marvel mags.” All these ideas, Lee said, shape our lives. No one should run from them or think that reading comic books might insulate someone from important societal topics.8

This may be a bit controversial, but I’m not so sure compensation scales are a “moral” issue, at least once you exceed the very bottom of the range. If I create a business model that works only if I pay animators half the going rate in Hollywood, and we find it impossible to hire competent animators at that rate, I know my business model is invalid. It won’t work. On the other hand, if enough animators turn up willing to work for that pay scale, the business model may be valid. Turnover will undoubtedly be on the high side, as many of the better animators will move on to higher-paying work, but if we can build turnover into our business model, the business still works.

Just as humanity has extended this basic equal consideration to humans (including those who were once outside of our moral community), we must extend this basic equal consideration to animals if we are going to treat like cases alike. Animals are very clearly in possession of a subjective experience of their own lives. Anyone who lives with companion animals knows this is true. I live with two dogs and a cat, and I know that each of them has wants, moods, desires, and needs.10 They are not mere automatons, reacting machine-like to the stimuli around them as behaviorists would likely argue. Instead, they are beings that are aware of themselves, their environment, and those around them.

What, then, is the solution to this moral schizophrenia we have about animals? According to Francione, we only have two choices: we either continue to treat animals as we are now, by inflicting suf­fering even for unnecessary ends and recognizing our commitment to humane treatment as a farce, or we can recognize that animals have a morally significant interest in not being subjected to unnecessary suffering, and change how we approach conflicts of animal and hu­man interests. To do the latter, however, requires that we apply the principle of equal consideration to animals. This, Francione argues, is stunningly simple: in its most basic terms, we need to treat like cases alike. Though animals and humans are clearly different, they are alike in the sense that they both suffer and are both sentient. For this reason, we should extend the principle of equal consideration to animals.

Trump defended what he had said. “It’s not as if one side has any sort of [monopoly] on hatred or on bigotry. It’s not as if any one group is at fault or anything like that. With the media, you’re never going to get a fair shake. Anything that you say or do is going to be criticized.” “You need to fix this,” Porter argued. “You don’t want to be perceived the way in which you’re being perceived now. You need to bring the country together.” That was the moral obligation. “There’s no upside to not directly condemn neo-Nazis and those that are motivated by racial animus. There is a huge rift in the country.” Porter played heavily to the president’s ego and desire to be at the center. He said that the president could be a kind of healer in chief, consoler in chief. “The country is counting on you rhetorically to help salve the wounds and point a direction forward,” Porter said. The president could inspire and uplift. He could make this about him, the redeemer. Trump did not push back but he didn’t say yes.

One winter day in 1993, Bob, Giselle, and Dan proposed taking me out to dinner with the stated purpose of “giving Ray feedback about how he affects people and company morale.” They sent me a memo first, the gist of which was that my way of operating was having a negative effect on everyone in the company. Here’s how they put it: What does Ray do well? He is very bright and innovative. He understands markets and money management. He is intense and energetic. He has very high standards and passes these to others around him. He has good intentions about teamwork, building group ownership, providing flexible work conditions to employees, and compensating people well. What Ray doesn’t do as well: Ray sometimes says or does things to employees which makes them feel incompetent, unnecessary, humiliated, overwhelmed, belittled, oppressed, or otherwise bad. The odds of this happening rise when Ray is under stress. At these times, his words and actions toward others create animosity toward him and leave a lasting impression. The impact of this is that people are demotivated rather than motivated. This reduces productivity and the quality of the environment. The effect reaches far beyond the single employee. The smallness of the company and the openness of communication means that everyone is affected when one person is demotivated, treated badly, not given due respect. The future success of the company is highly dependent on Ray’s ability to manage people as well as money. If he doesn’t manage people well, growth will be stunted and we will all be affected.

Eric Metaxas emerged as a leading voice on Christian masculinity in the Obama era. Metaxas wasn’t new to the world of evangelical publishing, or to evangelical culture more generally. Raised in the Greek Orthodox Church, Metaxas got his start writing children’s books. In 1997 he began working as a writer and editor for Charles Colson’s BreakPoint radio show, and he then worked as a writer for VeggieTales, a children’s video series where anthropomorphic vegetables taught lessons in biblical values and Christian morality. (Bob the Tomato and Larry the Cucumber became household names in 1990s evangelicalism.) Belying his VeggieTales pedigree, Metaxas brought a new sophistication to the literature on evangelical masculinity. As a witty, Yale-educated Manhattanite, Metaxas cut a different profile than many spokesmen of the Christian Right. If Metaxas’s writing wasn’t exactly highbrow, his was higher-brow than most books churned out by Christian presses. More suave in his presentation than the average evangelical firebrand, Metaxas was a rising star in the conservative Christian world of the 2000s. After Colson’s death in 2012 he took over BreakPoint, a program broadcast on 1400 outlets to an audience of eight million. That year he also gave the keynote address at the National Prayer Breakfast, where he relished the opportunity to scold President Obama to his face, castigating those who displayed “phony religiosity” by throwing Bible verses around and claiming to be Christian while denying the exclusivity of the faith and the humanity of the unborn. In 2015 he launched his own nationally syndicated daily radio program, The Eric Metaxas Show.

Lagos, typically for a nonbusinessman, had a fatal flaw: he thought too small. He figured that with a little venture capital, this neurolinguistic hacking could be developed as a new technology that would enable Rife to maintain possession of information that had passed into the brains of his programmers. Which, moral considerations aside, wasn't a bad idea. "Rife likes to think big. He immediately saw that this idea could be much more powerful. He took Lagos's idea and told Lagos himself to buzz off. Then he started dumping a lot of money into Pentecostal churches. He took a small church in Bayview, Texas, and built it up into a university. He took a smalltime preacher, the Reverend Wayne Bedford, and made him more important than the Pope. He constructed a string of self-supporting religious franchises all over the world, and used his university, and its Metaverse campus, to crank out tens of thousands of missionaries, who fanned out all over the Third World and began converting people by the hundreds of thousands, just like St. Louis Bertrand. L. Bob Rife's glossolalia cult is the most successful religion since the creation of Islam. They do a lot of talking about Jesus, but like many selfdescribed Christian churches, it has nothing to do with Christianity except that they use his name. It's a postrational religion. "He also wanted to spread the biological virus as a promoter or enhancer of the cult, but he couldn't really get away with doing that through the use of cult prostitution because it is flagrantly anti-Christian. But one of the major functions of his Third World missionaries was to go out into the hinterlands and vaccinate people -- and there was more than just vaccine in those needles. "Here in the First World, everyone has already been vaccinated, and we don't let religious fanatics come up and poke needles into us. But we do take a lot of drugs. So for us, he devised a means for extracting the virus from human blood serum and packaged it as a drug known as Snow Crash.

Praying Together as a Family for the Church One of the many lessons I learned from Bob was to bring my family together to pray for my church. Following Bob’s leadership, I would learn to pray for the leadership of the church in a number of ways: For spiritual protection. For protection from moral failure. For the preaching of the Word. For their families. For encouragement. For physical strength. For courage. For discernment. For wisdom in their leadership.

Besides satisfying his carnal appetites,” Bob replied, “Ziggy polished his skills as a scam artist, hence his many enemies. Don’t act surprised. Vampires aren’t known for their moral scruples.

Bob was a spirit being, a spirit of intellect from one of the more surreal corners of the Nevernever. He wasn’t evil as much as he was magnificently innocent of any kind of morality,

about balancing capitalism with moral sentiment, especially over the distribution and use of profits for the good of mankind.

It was the Vietnam war that had set the left on this perfectionist course. Whereas Kissinger (and Hans Morgenthau) had seen the conflict as a mistake of America’s good intentions, the student protesters of the 1960s could think only in terms of black and white: the war was “evil,” meaning that those who prosecuted it were evil too, and no one was identified more with the war than Henry Kissinger. “Vietnam,” Bob Woodward has written, “was like a stone around his neck.” Opposition to the war was a sign of righteousness, with the children of light arrayed against the children of darkness. This was the foreign policy legacy that the antiwar protesters of the 1960s passed on to the rest of the twentieth century and the first decades of the twenty-first century. International affairs weren’t a matter of selecting among often cruel choices but of simply choosing sides. One of his critics condemned Kissinger for pursuing “endless war as a matter of course,” ignoring his Realist contention that there is “an irreducible element of power involved in international politics.” During the years of the Cold War, he insisted, American power was employed “to prevent Soviet military and political expansion,” explaining to a generation unable to see anything beyond Vietnam that “the Cold War was not a policy mistake—though some mistakes were of course made.” Vietnam had turned the attention of the left away from the realities of power to the sanctimonious realms of self-righteousness. But as Kissinger was to preach again and again: “So long as the post–Cold War generation of national leaders is embarrassed to elaborate an unapologetic concept of enlightened national interest, it will achieve progressive paralysis, not moral elevation.

Les employés, enrégimentés toute leur vie, happés par le travail au sortir de l'école et mis entre parenthèses par leur famille à l'âge préscolaire puis à celui de l'hospice, sont accoutumés à la hiérarchie et psychologiquement réduits en esclavage. Leur aptitude à l'autonomie est si atrophiée que leur peur de la liberté est la moins irrationnelle de leurs nombreuses phobies. L'art de l'obéissance, qu'ils pratiquent avec tant de zèle au travail, ils le transmettent dans les familles qu'ils fondent, reproduisant ainsi le système en toutes façons et propageant sous toutes ses formes le conformisme culturel, politique et moral. Dès lors qu'on a vidé, par le travail, les être humains de toute vitalité, ils se soumettent volontiers et en tout à la hiérarchie et aux décisions des experts. Ils ont pris le pli.

Men who take up arms against one another in public war do not cease on this account to be moral beings responsible to one another and to God.

Seeing this high a number among white moderates jogs a memory: I’m in the seventh grade, for the first time attending an almost all-white school. It’s a government and politics lesson, and the girl next to me announces that she and her family are “fiscally conservative but socially liberal.” The phrase is new to me, but all around me, white kids’ heads bob in knowing approval, as if she’s given the right answer to a quiz. There’s something so morally sanitized about the idea of fiscal restraint, even when the upshot is that tens of millions of people, including one out of six children, struggle needlessly with poverty and hunger. The fact of their suffering is a shame, but not a reason to vote differently to allow government to do something about it. (We could eliminate all poverty in the United States by spending just 12 percent more than the cost of the 2017 Republican tax cuts.) The media’s inaccurate portrayal of poverty as a Black problem plays a role in this, because the Black faces that predominate coverage trigger a distancing in the minds of many white people. As Professor Haney López points out, priming white voters with racist dog whistles was the means; the end was an economic agenda that was harmful to working- and middle-class voters of all races, including white people. In railing against welfare and the war on poverty, conservatives like President Reagan told white voters that government was the enemy, because it favored Black and brown people over them—but their real agenda was to blunt government’s ability to challenge concentrated wealth and corporate power. The hurdle conservatives faced was that they needed the white majority to turn against society’s two strongest vessels for collective action: the government and labor unions. Racism was the ever-ready tool for the job, undermining white Americans’ faith in their fellow Americans. And it worked: Reagan cut taxes on the wealthy but raised them on the poor, waged war on the unions that were the backbone of the white middle class, and slashed domestic spending. And he did it with the overwhelming support of the white working and middle classes.

In fact, it was the stripping of tax-exempt status from Bob Jones University following its loss of a civil rights case brought by African American parents in Holmes County, Mississippi, in May 1969 that was the catalyst for full-throated evangelical engagement in the political realm.

So that's your man? The 'talent' you manage?' 'He had a bad night.' Coolman said tightly. Merry cackled. 'A bad night? The dude's a total homophobe! Also a bigot!' 'There's a culture gap, that's all.' 'No, it's a decency gap, Bob! Your client's a flaming a-hole! What's the matter with you? I'm so disappointed.' Coolman had received other morality lectures, though never from a professional criminal.

For Captain Barber, this presented a moral dilemma. He was aware that Chinese battlefield strategy included playing dead in order to lure a Marine into proximity and then kill him, and he considered this premeditated murder. But did this tactic give him the right, in order to protect his own men, to summarily execute wounded enemy soldiers? His company was taking a severe beating on this hill, and he could not afford to lose even one more Marine in this way. If the enemy surrendered, that was one thing—although how many men he could spare to guard prisoners was another complicating factor he’d have to figure out later. For now, however, he issued orders to put all “dead” and wounded Chinese out of their misery. Such were the exigencies of war and the burden of command in combat.

When the topic of pseudonymous composition arises, I like to ask my students whether all those albums issued under the name of Bob Dylan for the last fifteen years can possibly be the work of the same person who performed “Highway 61 Revisited.”)

If you count our nearby wandering golems.” “Oh, that’s right. Okay, two layers, it is. That’s even better.” “Yeah, that should be plenty.” “Alright, that’s it. I’m done with my errands.” “Time to head to the southern wall and wait for our enemy?” asked Bob. I nodded. As we walked to the southern part of the city, Bob said to me, “By the way, I thought that was a great speech.” “Thanks, man. I just spoke from the heart.” “You really boosted everyone’s morale. They didn’t look too scared anymore.” “Good. That’s what I meant to do. Because we don’t need fear right now. We need hope.” We walked past the TNT cannons as a handful of guards were loading TNT blocks into them. “Looks like the troops know what they’re doing,” I said. “Come on, let’s get up on the wall.” When we got up on the wall, I saw all the captains standing there, looking off into the southern horizon. Behind and

Most people were good, intelligent, responsible human beings struggling to live decent, useful lives. Why was it so many of them found that almost impossible? Was it because there were just no rules anymore, people making them us as the went along? From her own bitter experience, she saw that most good people were simply lost, bobbing around like castaways in a moral wasteland flooded with debris and ugliness, waiting to be rescued and placed on solid ground.