Ccw Quotes

The practice of CCW comes with a commitment, if you’re serious, and that commitment is that you will actually carry the damn thing!

reeking havoc

5 Things To Do After a Shooting When the Police Arrive Point out the perpetrator to the police Tell the police you will “sign the complaint” Point out the evidence to the police Point out witnesses to the police State you are willing to give full cooperation in 24 hours — After speaking with an attorney

you are not required, nor should you intervene in most criminal acts — You are NOT a cop! Your only responsibility is to protect yourself and your family from imminent death or great bodily harm.

Four plus One Immutable Rules of Firearms (including dry-fire) Follow these rules both during dry firing practice and actual shooting. 1.  ALWAYS — Treat every gun as it were loaded 2.  ALWAYS — Control the muzzle (keep it pointed in a safe direction) 3.  ALWAYS — Be aware of your target and what’s behind it. 4.  ALWAYS — Keep your finger off the trigger until ready to shoot. +1.  ALWAYS — Keep the gun unloaded until ready to use.

People who have attended Concealed Carry classes, and those already licensed, typically seem to demonstrate a higher degree of courtesy, responsibility and respect. Interestingly, though perhaps not surprisingly, those citizens who carry, tend to also be more tolerant, if not better drivers. Perhaps because they appreciate, more than most, the responsibilities and ramifications involved.

After loading a magazine, it is a good habit to hold the magazine horizontally, with all the bullets facing up, and tap the back of the magazine several times against the palm of your other hand.

Above all, do NOT get into a vehicle with your assailant!

in various forms, these four basic safety rules are essential for safe firearms handling. Most any firearm’s accident is attributable to not meeting one or more of these rules. 1)  Always treat every gun as if it were loaded! 2)  Always know your target and beyond! 3)  Always point the muzzle in a safe direction! 4)  Keep your finger off the trigger until your sight is on the target.   Also: Always clear a firearm every time you touch it

T = Treat every firearm as if it is loaded. A = Always point the muzzle in a safe direction. B = Be certain of your target and what’s beyond it. K = Keep your finger outside the trigger guard until ready to shoot.

Pepper Spray — One alternative is to carry “pepper” or OC (Oleoresin Capsaicin) spray. Pepper spray is a derivative of the hot cayenne (chili) peppers containing an oil alkaloid called “capsaicin”. Capsaicin generates a “felt” heat against the skin or mucus membrane (but has no thermal effect). This spicy heat, or piquance, is measured in Scoville Heat Units (SHU). The range of the Scoville heat scale ranges from zero to maximum 16 million (pure capsaicin). Some examples of heat ranges are: Banana peppers – 800 SHU, Cayenne or tabasco pepper – 40,000 SHU, Red Savina habanero (hottest chili pepper) – 450,000 SHU. Most pepper sprays are rated at one to three million SHU.

perform this task when you are using your primary muscles. Use your full hand to firmly grasp the top rear of the slide, and not by pinching the slide with your thumb and forefinger. You

You will shoot, but you will not learn how to shoot in a CCW class. Rather, you will be given instruction on the law and how it pertains to carrying a firearm.

The theory that virtue is knowledge is, as we have seen, flawed, in that one of its central propositions, that virtue is always in the agent's interest, is nowhere adequately supported in the Socratic dialogues. It also has a deeper flaw in that it is incoherent. The incoherence emerges when we ask 'What is virtue knowledge of?' The answer indicated by Meno and Protagoras is that virtue is knowledge of the agent's good, in that, given the standing motivation to achieve one's good, knowledge of what that good is will be necessary if one is to pursue it reliably, and sufficient to guarantee that the pursuit is successful. But that requires that the agent's good is something distinct from the knowledge which guarantees that one will achieve that good. 'Virtue is knowledge of the agent's good' is parallel to 'Medicine is knowledge of health'. Given that parallel, the value of virtue, the knowledge which guarantees the achievement of the good, will be purely instrumental, as the value of medicine is, and derivative from the intrinsic value of what it guarantees, that is, success in life (eudaimonia). But Socrates, as we saw, regards virtue as intrinsically, not merely instrumentally, valuable, and explicitly treats it as parallel, not to medicine, but to health itself. Virtue is, then, not a means to some independently specifiable condition of life which we can identify as eudaimonia; rather, it is a constituent of it (indeed, one of the trickiest questions about Socratic ethics is whether Socrates recognizes any other constituents). So, far from its being the case that virtue is worth pursuing because it is a means to a fully worthwhile life (e.g. a life of happiness), the order of explanation is reversed, in that a life is a life worth living either solely or at least primarily in virtue of the fact that it is a life of virtue. The incoherence of the theory thus consists in the fact that Socrates maintains both that virtue is knowledge of what the agent's good is and that it is that good itself, whereas those two theses are inconsistent With one another. It could, of course, be the case both that virtue is knowledge of what the agent's good is, and that the agent's good is knowledge, but in that case the knowledge which is the agent's good has to be a distinct item or body of knowledge from the knowledge of what the agent's good is. Otherwise we have the situation that the knowledge of what the agent's good is is the knowledge that the agent's good is the knowledge of what the agent's good is, and that that knowledge (i.e. the knowledge of what the agent's good is) is in turn the knowledge that the agent's good is the knowledge of what the agent's good is, and so on ad infinitum. So, if Socrates wishes to stick to the claim that virtue is knowledge, he must either specify that knowledge as knowledge of something other than what the agent's good is, or he must give up the thesis that virtue is the agent's good.