Civic Responsibility Quotes

Ask not what your country can do for you; ask what you can do for your country.

To me, history ought to be a source of pleasure. It isn't just part of our civic responsibility. To me, it's an enlargement of the experience of being alive, just the way literature or art or music is." [The Title Always Comes Last; NEH 2003 Jefferson Lecturer interview profile]

In the face of impossible odds, people who love this country can change it.

What if one happens to be possessed of a heart that can’t be trusted—? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin, self-immolation, disaster?

I look at the blanked-out faces of the other passengers--hoisting their briefcases, their backpacks, shuffling to disembark--and I think of what Hobie said: beauty alters the grain of reality. And I keep thinking too of the more conventional wisdom: namely, that the pursuit of pure beauty is a trap, a fast track to bitterness and sorrow, that beauty has to be wedded to something more meaningful. Only what is that thing? Why am I made the way I am? Why do I care about all the wrong things, and nothing at all for the right ones? Or, to tip it another way: how can I see so clearly that everything I love or care about is illusion, and yet--for me, anyway--all that's worth living for lies in that charm? A great sorrow, and one that I am only beginning to understand: we don't get to choose our own hearts. We can't make ourselves want what's good for us or what's good for other people. We don't get to choose the people we are. Because--isn't it drilled into us constantly, from childhood on, an unquestioned platitude in the culture--? From William Blake to Lady Gaga, from Rousseau to Rumi to Tosca to Mister Rogers, it's a curiously uniform message, accepted from high to low: when in doubt, what to do? How do we know what's right for us? Every shrink, every career counselor, every Disney princess knows the answer: "Be yourself." "Follow your heart." Only here's what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can't be trusted--? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight toward a beautiful flare of ruin, self-immolation, disaster?...If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular medical check-ups, stable relationships and steady career advancement the New York Times and brunch on Sunday, all with the promise of being somehow a better person? Or...is it better to throw yourself head first and laughing into the holy rage calling your name?

Supplying correct information and providing adequate tools to restructure the eroded parts in the minds of the people should be a primary condition for a well-oiled society. Fine-tuning the factuality and accuracy of issues is a paramount civic duty of each responsible individual. ("Labyrinth of the mind")

And because I had been a hustler, I knew better than all whites knew, and better than nearly all of the black 'leaders' knew, that actually the most dangerous black man in America was the ghetto hustler. Why do I say this? The hustler, out there in the ghetto jungles, has less respect for the white power structure than any other Negro in North America. The ghetto hustler is internally restrained by nothing. He has no religion, no concept of morality, no civic responsibility, no fear--nothing. To survive, he is out there constantly preying upon others, probing for any human weakness like a ferret. The ghetto hustler is forever frustrated, restless, and anxious for some 'action'. Whatever he undertakes, he commits himself to it fully, absolutely. What makes the ghetto hustler yet more dangerous is his 'glamour' image to the school-dropout youth in the ghetto.These ghetto teen-agers see the hell caught by their parents struggling to get somewhere, or see that they have given up struggling in the prejudiced, intolerant white man’s world. The ghetto teen-agers make up their own minds they would rather be like the hustlers whom they see dressed ‘sharp’ and flashing money and displaying no respect for anybody or anything. So the ghetto youth become attracted to the hustler worlds of dope, thievery, prostitution, and general crime and immorality.

Democracy is not simply a license to indulge individual whims and proclivities. It is also holding oneself accountable to some reasonable degree for the conditions of peace and chaos that impact the lives of those who inhabit one’s beloved extended community.

Men who find themselves late are never sure. They are all the things the civics books tell us the good citizen should be: partisans but never zealots, respectors of the facts which attend each situation but never benders of those facts, uncomfortable in positions of leadership but rarely unable to turn down a responsibility once it has been offered . . . or thrust upon them. They make the best leaders in a democracy because they are unlikely to fall in love with power.

Because--isn't it drilled into us constantly, from childhood on, an unquestioned platitude in the culture--? From William Blake to Lady Gaga, from Rousseau to Rumi to Tosca to Mister Rogers, it's a curiously uniform message, accepted from high to low: when in doubt, what to do? How do we know what's right for us? Every shrink, every career counselor, every Disney princess knows the answer: "Be yourself." "Follow your heart." Only here's what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can't be trusted--? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight toward a beautiful flare of ruin, self-immolation, disaster?...If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular medical check-ups, stable relationships and steady career advancement the New York Times and brunch on Sunday, all with the promise of being somehow a better person? Or...is it better to throw yourself head first and laughing into the holy rage calling your name?

The job facing American voters… in the days and years to come is to determine which hearts, minds and souls command those qualities best suited to unify a country rather than further divide it, to heal the wounds of a nation as opposed to aggravate its injuries, and to secure for the next generation a legacy of choices based on informed awareness rather than one of reactions based on unknowing fear.

It can be difficult to speak truth to power. Circumstances, however, have made doing so increasingly necessary.

The writer’s job is to write with rigor, with commitment, to defend what they believe with all the talent they have. I think that’s part of the moral obligation of a writer, which cannot be only purely artistic. I think a writer has some kind of responsibility at least to participate in the civic debate. I think literature is impoverished, if it becomes cut from the main agenda of people, of society, of life.

Every so often, in the midst of chaos, you come across an amazing, inexplicable instance of civic responsibility. Maybe the last shred of faith people have is in their firemen.

Life in this society being, at best, an utter bore and no aspect of society being at all relevant to women, there remains to civic-minded, responsible, thrill-seeking females only to overthrow the government, eliminate the money system, institute complete automation and destroy the male sex.

While the government is "studying" and funding and organizing its Big Thought, nothing is being done. But the citizen who is willing to Think Little, and, accepting the discipline of that, to go ahead on his own, is already solving the problem. A man who is trying to live as a neighbor to his neighbors will have a lively and practical understanding of the work of peace and brotherhood, and let there be no mistake about it - he is doing that work... A man who is willing to undertake the discipline and the difficulty of mending his own ways is worth more to the conservation movement than a hundred who are insisting merely that the government and the industries mend their ways. (pg.87, "Think Little")

Nationalism should not be confused with civic values, public spirit, social responsibility, or cultural pride.

if you think the corporations are evil and it’s the government’s job to make them moral, you’re deflecting your own responsibility to civics. You’re making the government your big brother and the corporation the evil bully your big brother’s supposed to keep off you at recess.

From William Blake to Lady Gaga, from Rousseau to Rumi to Tosca to Mister Rogers, it’s a curiously uniform message, accepted from high to low: when in doubt, what to do? How do we know what’s right for us? Every shrink, every career counselor, every Disney princess knows the answer: “Be yourself.” “Follow your heart.” Only here’s what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can’t be trusted—? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin, self-immolation, disaster?

I’m just trying to do my part to save the world.

Democracy transformed from thin paper to thick action is the greatest form of government on earth.

....We don't get to choose our own hearts. We can't make ourselves want what's good for us or what's good for other people. We don't get to choose the people we are....What if one happens to be possessed of a heart that can't be trusted--? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, and civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin, self-immolation, disaster? p.761, "The Goldfinch

To me, history ought to be a source of pleasure. It isn't just part of our civic responsibility. To me, it's an enlargement of the experience of being alive, just the way literature or art or music is.” ― David McCullough

Facebook’s goal of showing people only what they were interested in seeing resulted, within a decade, in the effective end of shared civic reality. And this choice, combined with the company’s financial incentive to continually trigger heightened emotional responses in its users, ultimately solidified the current norm in news media consumption: today we mostly consume news that corresponds with our ideological alignment, which has been fine-tuned to make us feel self-righteous and also mad.

A great sorrow, and one that I am only beginning to understand: we don’t get to choose our own hearts. We can’t make ourselves want what’s good for us or what’s good for other people. We don’t get to choose the people we are. Because—isn’t it drilled into us constantly, from childhood on, an unquestioned platitude in the culture—? From William Blake to Lady Gaga, from Rousseau to Rumi to Tosca to Mister Rogers, it’s a curiously uniform message, accepted from high to low: when in doubt, what to do? How do we know what’s right for us? Every shrink, every career counselor, every Disney princess knows the answer: “Be yourself.” “Follow your heart.” Only here’s what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can’t be trusted—? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin self-immolation, disaster? Is Kitsey right? If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you?

What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight toward a beautiful flare of ruin, self-immolation, disaster?…If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular medical check-ups, stable relationships and steady career advancement the New York Times and brunch on Sunday, all with the promise of being somehow a better person? Or…is it better to throw yourself head first and laughing into the holy rage calling your name?

What if one happens to be possessed of a heart that can't be trusted—? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all that blandly held common virtues and instead straight toward a beautiful flare of ruin, self-immolation, disaster? If your deepest self is singing and coaxing you straight toward the bonfire, is it better to run away? Ignore all the perverse glory your heart is screaming at you? Or is it better to throw yourself headfirst and laughing into the holy rage calling your name?

It is a central obligation of politicians as well as journalists, researchers, scientists, and academicians to inform the public of the truth, and to identify lies without fear of retribution. It is the civic responsibility of all of us to check the facts we read or hear, to find and depend upon reliable sources, to share the truth with others, and hold accountable those who lie to us or suppress the truth.

Another sign of those with an “elder brother” spirit is joyless, fear-based compliance. The older son boasts of his obedience to his father, but lets his underlying motivation and attitude slip out when he says, “All these years I’ve been slaving for you.” To be sure, being faithful to any commitment involves a certain amount of dutifulness. Often we don’t feel like doing what we ought to do, but we do it anyway, for the sake of integrity. But the elder brother shows that his obedience to his father is nothing but duty all the way down. There is no joy or love, no reward in just seeing his father pleased. In the same way, elder brothers are fastidious in their compliance to ethical norms, and in fulfillment of all traditional family, community, and civic responsibilities. But it is a slavish, joyless drudgery. The word “slave” has strong overtones of being forced or pushed rather than drawn or attracted. A slave works out of fear—fear of consequences imposed by force. This gets to the root of what drives an elder brother. Ultimately, elder brothers live good lives out of fear, not out of joy and love.

A final irony has to do with the idea of political responsibility. Christians are urged to vote and become involved in politics as an expression of their civic duty and public responsibility. This is a credible argument and good advice up to a point. Yet in our day, given the size of the state and the expectations that people place on it to solve so many problems, politics can also be a way of saying, in effect, that the problems should be solved by others besides myself and by institutions other than the church. It is, after all, much easier to vote for a politician who champions child welfare than to adopt a baby born in poverty, to vote for a referendum that would expand health care benefits for seniors than to care for an elderly and infirmed parent, and to rally for racial harmony than to get to know someone of a different race than yours. True responsibility invariably costs. Political participation, then, can and often does amount to an avoidance of responsibility.

The strategic center of the rebellion was not a place – not New York, Philadelphia, not the Hudson corridor – but the Continental Army itself.

Like many wealthy Americans, he was imbued with a sense of civic responsibility

Civic responsibility loses it's role when politicians are addicted to compulsive lying.

and the risk that a juror’s momentary impulse might outweigh his civic responsibility.

The kind of lesson I had in spotting propaganda has long since dropped off the school curriculum. Yet it seems the time has again come when simple truths and basic human values need defending against the dangerous tides of hatred-spewing propagandists. Is it time again to bring back civics – lessons in speaking up, being a responsible citizen, and spotting today’s Big Lies?

One of the basic questions that we need to look at is how to convert merely rebellious attitudes into revolutionary ones in the process of the radical transformation of society. Merely rebellious attitudes or actions are insufficient, though they are an indispensable response to legitimate anger. It is necessary to go beyond rebellious attitudes to a more radically critical and revolutionary position, which is in fact a position not simply of denouncing injustice but of announcing a new utopia. Transformation of the world implies a dialectic between the two actions: denouncing the process of dehumanization and announcing the dream of a new society. On the basis of this knowledge, namely, “to change things is difficult but possible,” we can plan our political-pedagogical strategy.

To me history ought to be a source of pleasure. It isn't just part of our civic responsibility. To me it's an enlargement of the experience of being alive, just the way literature or art or music is.

Anybody can walk amidst a hundred protestors, but to walk alone daily on the path of humanity amidst inhumanity - that takes backbone. Big revolution changes party, small everyday revolution changes paradigm.

Two years of required public service would give young people an opportunity to learn civic responsibility by serving the common good directly. It should be a duty of citizenship. This is how we once regarded military service.

Nothing irks me more than the vocabulary of social responsibility. The very word ‘duty’ is unpleasant to me, like an unwanted guest. But the terms ‘civic duty’, ‘solidarity’, ‘humanitarianism’ and others of the same ilk disgust me like rubbish dumped out of a window right on top of me. I’m offended by the implicit assumption that these expressions pertain to me, that I should find them worthwhile and even meaningful. I recently saw in a toy-shop window some objects that reminded me exactly of what these expressions are: make-believe dishes filled with make-believe tidbits for the miniature table of a doll. For the real, sensual, vain and selfish man, the friend of others because he has the gift of speech and the enemy of others because he has the gift of life, what is there to gain from playing with the dolls of hollow and meaningless words?

The revolution I’m advocating is based on different principles from those of the standards movement. It is based on a belief in the value of the individual, the right to self-determination, our potential to evolve and live a fulfilled life, and the importance of civic responsibility and respect for others.

What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin, self-immolation, disaster?

You. What is the moral difference, if any, between the soldier and the civilian?" "The difference," I answered carefully, "lies in the field of civic virtue. A soldier accepts personal responsibility for the safety of the body politic of which he is a member, defending it, if need be, with his life. The civilian does not.

I glimpsed a huge beyond when I became a mother, the enormity of an abyss or the opposite of an abyss, the idea of complete fullness, the anti-death, tiny gods everywhere. But now all the world wants to hear of me is how I juggle children and career, how I manage to get the kids to eat their veggies, how I lost the weight. I will never lose this weight. When one encounters a mother doing too many things perfectly, smiling as if it is all so easy, so natural, we should feel a civic responsibility to slap her hard across the face, to scream the word Stop! Stop! So many times the woman begins to chant or whimper the word along with us. Once she has been broken, take her in your arms until the trembling and self-hatred leave her body. It is our duty. I used to think it was motherhood that loosens a woman’s grasp on sanity. Now I see it is the surplus and affluence of America. Plus something else, something toxic, leaking poison, fear. Something we can’t yet see.

responsibility is not a teaching in civics. It is the simplest and easiest way for you to express your own divinity. The

Counterfeit freedom brings only apathy. True freedom brings responsibility.

To deliver humanity from inhumanity is the duty of every human.

Human is neither person nor species. Designation Human is the highest of all responsibilities.

War -- is a last ditch moral nightmare. People begin worshiping a mysterious slouching beast, following after, bowing down, offering gifts, making much of zero; and worse. Love of death, idolatry, fear of life; that roughshod trek of war and warmakers throughout the world, hand in hand with death. Long live death! They wouldn't worship it if they weren't in love. Or if they weren't in fear. The second being a state of devouring, at least, as the first. I think the clue is the second masquerading as the first -- just as the beast is the ape of god; to do some thing successfully, you have to, above all, hide what your up to. In this way fear can ape love. Death can demand a tribute owed to life, the ape can play God. Such reflections are of course ill at ease by some: those to whom the state is a given, the church is a given, Western culture a given, war a given, consumerism a given, paying taxes a given. All the neat slots of existence into which one fits, birth to death and every point in between. Nothing to be created, no one to be responsible to, nothing to risk, no objections to lodge. Life is a mechanical horizontal sidewalk, of the kind you sometimes ride at airports between buildings. One is carried along, a zonked spectator... Every nation-state tends towards the imperial -- that is the point. Through banks, armies, secret police propaganda courts and jails, treaties, taxes, laws and orders, myths of civil obedience, assumptions of civic virtue at the top. Still it should be said of the political left, we expect something better. And correctly. We put more trust in those who show a measure of compassion, who denounce the hideous social arrangements that make war inevitable and human desire omnipresent; which fosters corporate selfishness, panders to appetites and disorder, waste the earth.

The Court has a special responsibility to ensure that the Constitution works in practice. While education, including the transmission of our civic values from one generation to the next, must play the major role in maintaining public confidence in the Court's decisions, the Court too must help maintain public acceptance of its own legitimacy. It can do this best by helping ensure that the Constitution remains "workable" in a broad sense of the term. Specifically, it can and should interpret the Constitution in a way that works for the people of today.

The topics we learn from our four core subjects during our childhood and adolescent stage of our lives help us to understand the norms of common knowledge and take pride of our citizenship.

What if one happens to be possessed of a heart that can’t be trusted —? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin, self-immolation, disaster?

Members of the Geek culture will tell you they are critical to promoting a sense of brother- and sisterhood, responsibility, civic-mindedness, and philanthropy. Mainly they are just ways for people to feel like they belong, for other people to feel like they don’t belong, and for other other people (girls, and a few boys) to flirt with guys and gain access to mass quantities of free beer.

By all accounts the Angolan people, the great majority of them poor, illiterate and living in isolated villages or urban slums, carry out their civic responsibilities with great dignity and patience. The two voting days in Angola are another confirmation that anyone who mouths the cliché that Africans are not ready for democracy is simply ignorant of the facts. African politicians, however, are a different matter.

What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin, self-immolation, disaster? Is Kitsey right? If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Ignore all the perverse glory your heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular medical check-ups, stable relationships and steady career advancement, the New York Times and brunch on Sunday, all with the promise of being somehow a better person? Or is it better to throw yourself head first and laughing into the holy rage calling your name?

I am a congenital optimist about America, but I worry that American democracy is exhibiting fatal symptoms. DC has become an acronym for Dysfunctional Capital: a swamp in which partisanship has grown poisonous, relations between the White House and Congress have paralyzed basic functions like budgets and foreign agreements, and public trust in government has all but disappeared. These symptoms are rooted in the decline of a public ethic, legalized and institutionalized corruption, a poorly educated and attention-deficit-driven electorate, and a 'gotcha' press - all exacerbated by digital devices and platforms that reward sensationalism and degrade deliberation. Without stronger and more determined leadership from the president and a recovery of a sense of civic responsibility among the governing class, the United States may follow Europe down the road of decline.

Only here’s what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can’t be trusted—? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin, self-immolation, disaster?

In 1971, the Supreme Court had narrowly ruled that closing swimming pools in response to integration orders was not unconstitutional, even if the closure had discriminatory intent, because it affected whites and blacks equally.

The first thing people usually do when they decide to reduce the outrage in their lives is stop talking about politics altogether - or at least stop arguing with people who disagree with them. This is exactly the wrong response. We are supposed to argue about politics; we're just supposed to figure out how to do it without shouting at the top of our lungs and calling each other stupid or evil. Democracy calls us to have uncomfortable conversations. It asks us to listen to each other even when we would rather be listening to ourselves - or to people enough like us that we might as well be listening to ourselves. It is easier and more comfortable for us to live in perpetual high dudgeon inside our echo chambers than it is to have a meaningful conversation with people who disagree with us. The entire outrage industry has been designed to keep us in our bubbles, never challenged by disagreement and never required to think that we might be wrong.

No one should have to pass someone else’s ideological purity test to be allowed to speak. University life—along with civic life—dies without the free exchange of ideas. In the face of intimidation, educators must speak up, not shut down. Ours is a position of unique responsibility: We teach people not what to think, but how to think. Realizing and accepting this has made me—an eminently replaceable, untenured, gay, mixed-race woman with PTSD—realize that no matter the precariousness of my situation, I have a responsibility to model the appreciation of difference and care of thought I try to foster in my students. If I, like so many colleagues nationwide, am afraid to say what I think, am I not complicit in the problem?83

Every shrink, every career counselor, every Disney princess knows the answer: “Be yourself.” “Follow your heart.” Only here’s what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can’t be trusted—? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin, self-immolation, disaster

...when in doubt, what to do? How do we know what's right for us? Every shrink, every career counselor, every Disney princess knows the answer: "Be yourself." "Follow your heart." Only here's what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can't be trusted--? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight toward a beautiful flare of ruin, self-immolation, disaster?

You. What is the moral difference, if any, between the soldier and the civilian?” “The difference,” I answered carefully, “lies in the field of civic virtue. A soldier accepts personal responsibility for the safety of the body politic of which he is a member, defending it, if need be, with his life. The civilian does not.

Nothing irks me more than the vocabulary of social responsibility. The very word ‘duty’ is unpleasant to me, like an unwanted guest. But the terms ‘civic duty’, ‘solidarity’, ‘humanitarianism’ and others of the same ilk disgust me like rubbish dumped out of a window right on top of me. I’m offended by the implicit assumption that these expressions pertain to me, that I should find them worthwhile and even meaningful.

What if one happens to be possessed of a heart that can't be trusted--? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead, straight towards a beautiful flare of ruin, self-immolation, disaster? If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? ignore all the perverse glory you heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular check ups, stable relationships and steady career advancement, the New York Times and brunch on Sunday, all with the promise of being somehow a better person?

What if one happens to be possessed of a heart that can't be trusted--? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight toward a beautiful flare of ruin, self-immolation, disaster?...If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular medical check-ups, stable relationships and steady career advancement the New York Times and brunch on Sunday, all with the promise of being somehow a better person? Or...is it better to throw yourself head first and laughing into the holy rage calling your name?

What if one happens to be possessed of a heart that can't be trusted - ? What if the hearts, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin, self-immolation, disaster? Is Kitsey right? If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular medical check-ups, stable relationships and steady career advancement, the New York Times and brunch on Sunday, all with the promise of being somehow a better person? Or - like Boris - is it better to throw yourself head first and laughing into the holy rage calling your name?

At least, that is how he strikes me. Men who find themselves late are never sure. They are all the things the civics books tell us the good citizens should be: partisans but never zealots, respecters of the facts which attend each situation but never benders of those facts, uncomfortable in positions of leadership but rarely able to turn down a responsibility once it has been offered … or thrust upon them. They make the best leaders in a democracy because they are unlikely to fall in love with power.

Only here's what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can't be trusted--? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight toward a beautiful flare of ruin, self-immolation, disaster?...If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular medical check-ups, stable relationships and steady career advancement the New York Times and brunch on Sunday, all with the promise of being somehow a better person? Or...is it better to throw yourself head first and laughing into the holy rage calling your name?

Only here’s what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can’t be trusted—? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin, self-immolation, disaster? Is Kitsey right? If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular medical check-ups, stable relationships and steady career advancement, the New York Times and brunch on Sunday, all with the promise of being somehow a better person? Or—like Boris—is it better to throw yourself head first and laughing into the holy rage calling your name?

Saving democracy is not an overblown call to action—we are in trouble. The changing demography of America speaks to more than whether Democrats or Republicans control political decisions. Young people will be financially responsible for the largest population of elderly Americans in our history, but without the resources necessary to provide for them. The increased frequency of extreme climate events costs billions of dollars that will not be spent on education or infrastructure. The past fifty years of public policy toward communities of color have consequences. For decades, black and brown children have had higher dropout rates, higher incarceration rates, and lower earning power. This very same population continues to grow in size and political might, but America has largely abandoned our tradition of civic education to help guide their decisions. And international crises will demand American attention, but without a cogent and consensus-driven electorate, we will likely be paralyzed by inaction or stupid decision making. We

within twenty-four hours some of the main banks were facing ruin, the Government intervened to plead for calm and to appeal to the civic conscience of citizens, ending the proclamation with the solemn declaration that it would assume all the responsibilities and duties resulting from this public calamity they were facing, but this calming measure did not succeed in alleviating the crisis, not only because people continued to go blind but also because those who could still see were only interested in saving their precious money,

Meanwhile, the state has grown as addicted to the lottery as its problem gamblers. Lottery proceeds now account for 13 percent of the state revenues in Massachusetts, making radical change all but unthinkable. No politician, however troubled by the lottery's harmful effects, would dare raise taxes or cut spending sufficiently to offset the revenue the lottery brings in. With states hooked on the money, they have no choice but to continue to bombard their citizens, especially the most vulnerable ones, with a message at odds with the ethic of work, sacrifice and moral responsibility that sustains democratic life. This civic corruption is the gravest harm that lotteries bring. It degrades the public realm by casting the government as the purveyor of a perverse civic education. To keep the money flowing, state governments across American must now use their authority and influence not to cultivate civic virtue but to peddle false hope. They must persuade their citizens that with a little luck they can escape the world of work to which only misfortune cosigns them.

Men who find themselves late are never sure. They are all the things the civics books tell us the good citizens should be: partisans but never zealots, respecters of the facts which attend each situation but never benders of those facts, uncomfortable in positions of leadership but rarely able to turn down a responsibility once it has been offered … or thrust upon them. They make the best leaders in a democracy because they are unlikely to fall in love with power. Quite the opposite. And when things go wrong … when a Mrs Vollman dies …

When in doubt, what to do? How do we know what's right for us? Every shrink, every career counselor, every Disney princess knows the answer: "Be yourself." "Follow your heart." Only here's what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can't be trusted—? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight toward a beautiful flare of ruin, self-immolation, disaster?... If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular medical check-ups, stable relationships and steady career advancement the New York Times and brunch on Sunday, all with the promise of being somehow a better person? Or... is it better to throw yourself head first and laughing into the holy rage calling your name?

When in doubt, what to do? How do we know what's right for us? Every shrink, every career counselor, every Disney princess knows the answer: "Be yourself." "Follow your heart." Only here's what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can't be trusted—? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight toward a beautiful flare of ruin, self-immolation, disaster?... If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular medical check-ups, stable relationships and steady career advancement, the New York Times and brunch on Sunday, all with the promise of being somehow a better person? Or... is it better to throw yourself head first and laughing into the holy rage calling your name?

What if one happens to be possessed of a heart that can’t be trusted—? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin, self-immolation, disaster? Is Kitsey right? If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular medical check-ups, stable relationships and steady career advancement, the New York Times and brunch on Sunday, all with the promise of being somehow a better person? Or—like Boris—is it better to throw yourself head first and laughing into the holy rage calling your name? It’s not about outward appearances but inward significance. A grandeur in the world, but not of the world, a grandeur that the world doesn’t understand. That first glimpse of pure otherness, in whose presence you bloom out and out and out. A self one does not want. A heart one cannot help.

Always remember... We are engaged in a battle for the continuation of our capitalist, free-market economic model; our way of life; and our liberty. The enemy is anticapitalist, believes in big government, embraces collectivist ideologies, and has, over the past century, infiltrated every level of our government and most of the banking industry. They don’t care about patriotism, although they may sport the red, white, and blue and the stars and stripes on their bumper stickers. They don’t care about personal responsibility or civic duty. They don’t share your sense of honor. All they care about is power and control over your money and every aspect of your life.

Alwasy remember.... We are engaged in a battle for the continuation of our capitalist, free-market economic model; our way of life; and our liberty. The enemy is anticapitalist, believes in big government, embraces collectivist ideologies, and has, over the past century, infiltrated every level of our government and most of the banking industry. They don’t care about patriotism, although they may sport the red, white, and blue and the stars and stripes on their bumper stickers. They don’t care about personal responsibility or civic duty. They don’t share your sense of honor. All they care about is power and control over your money and every aspect of your life.

Kindness No Obligation (The Sonnet) Those who feel kindness is an obligation, Don't really feel but crawl as walking dead. Those who think society ain't their responsibility, Don’t think, they're just specimens of mental midget. Giants are those who lay themselves down, For the welfare of every single soul around. Intellect is a tool for, not a subject of, greatness and glory, The root of all greatness is a gentle heart unbound. Kindness is more than a trait, just like accountability, These things make a human out of an animal. Selfishness is more than a flaw, just like egotism, These things keep an animal from becoming human. Little selfishness is ok so long as your humanity is in charge. We've been animal long enough, now let's be giants on guard.

Emergency food has become very useful indeed, and to a very large assortment of people and institutions. The United States Department of Agriculture uses it to reduce the accumulation of embarrassing agricultural surpluses. Business uses it to dispose of nonstandard or unwanted product, to protect employee morale and avoid dump fees, and, of course, to accrue tax savings. Celebrities use it for exposure. Universities and hospitals, as well as caterers and restaurants, use it to absorb leftovers. Private schools use it to teach ethics, and public schools use it to instill a sense of civic responsibility. Churches use it to express their concern for the least of their brethren, and synagogues use it to be faithful to the tradition of including the poor at the table. Courts use it to avoid incarcerating people arrested for Driving While Intoxicated and a host of other offense. Environmentalists use it to reduce the solid waste stream. Penal institutions use it to create constructive outlets for the energies of their inmates, and youth-serving agencies of all sorts use it to provide service opportunities for young people. Both profit-making and nonprofit organizations use it to absorb unneeded kitchen and office equipment. A wide array of groups, organizations, and institutions benefits from the halo effect of 'feeding the hungry,' and this list does not even include the many functions for ordinary individuals--companionship, exercise, meaning, and purpose. . .If we didn't have hunger, we'd have to invent it.

People are worried that machines will take over the world and then they’ll have no voice any more. Well - what voice do you have today, despite having a voice! You are already puppets to your political overlords. You don’t think for yourself, you don’t feel for yourself, you don’t behave for yourself - heck, that’s why you have election in the first place - not so you could choose a leader, but so you don’t have to take any responsibility. And you are still worried about machines taking over your lives! Your lives are already taken over, not by mechanical deities but by organic sectarian deities born of the womb of your own indifference. So forget about a fictitious future which may or may not happen and pay attention to the real threat that haunts the society in the present - namely, your own indifference.

The intriguing history of American applied toponymy includes a few notoriously unpopular sweeping decisions a year after President Benjamin Harrison created the Board on Geographic Names in 1890. Harrison acted at the behest of several government agencies, including the U.S. Geological Survey and the U.S. Coast and Geodetic Survey, which was responsible for mapping the nation's coastline, harbors, and coastal waterways. Troubled by inconsistencies in spelling, board members voted to replace centre with center, drop the ugh from names ending in orough, and shorten the suffix burgh to burg. Overnight, Centreview (in Mississippi) became Centerview, Isleborough (in Maine) became Isleboro, and Pittsburgh (in Pennsylvania) lost its final h and a lot of civic pride. The city was chartered in 1816 as Pittsburg, but the Post Office Department added the extra letter sometime later. Although both spellings were used locally and the shorter version had been the official name, many Pittsburghers complained bitterly about the cost of reprinting stationery and repainting signs. Making the spelling consistent with Harrisburg, they argued, was hardly a good reason for truncating the Iron City's moniker--although Harrisburg was the state capital, it was a smaller and economically less important place. Local officials protested that the board had exceeded its authority. The twenty-year crusade to restore the final h bore fruit in 1911, when the board reversed itself--but only for Pittsburgh. In 1916 the board reaffirmed its blanket change of centre, borough, and burgh as well as its right to make exceptions for Pittsburgh and other places with an entrenched local usage.

The remedy for what ails our democracy is not simply better education (as important as that is) or civic education (as important as that can be), but the reestablishment of a genuine democratic discourse in which individuals can participate in a meaningful way—a conversation of democracy in which meritorious ideas and opinions from individuals do, in fact, evoke a meaningful response. And in today’s world, that means recognizing that it’s impossible to have a well-informed citizenry without having a well-connected citizenry. While education remains important, it is now connection that is the key. A well-connected citizenry is made up of men and women who discuss and debate ideas and issues among themselves and who constantly test the validity of the information and impressions they receive from one another—as well as the ones they receive from their government. No citizenry can be well informed without a constant flow of honest information about contemporary events and without a full opportunity to participate in a discussion of the choices that the society must make. Moreover, if citizens feel deprived of a meaningful opportunity to participate in the national conversation, they can scarcely be blamed for developing a lack of interest in the process. And sure enough, numerous surveys and studies have documented the erosion of public knowledge of basic facts about our democracy. For example, from the data compiled by the National Election Studies on one recent election, only 15 percent of respondents could recall the name of even one of the candidates in the election in their district. Less than 4 percent could name two candidates. When there are so few competitive races, it’s hard to blame them. Two professors, James Snyder and David Stromberg, found that knowledge of candidates increased in media markets where the local newspaper covered the congressional representative more. Very few respondents claimed to learn anything at all about their congressional elections from television news.

Of course, this is not an innocent activity—even though the tech companies disavow any responsibility for the material they publish and promote. They plead that they are mere platforms, neutral utilities for everyone’s use and everyone’s benefit. When Facebook was assailed for abetting the onslaught of false news stories during the 2016 presidential campaign—a steady stream of fabricated right-wing conspiracies that boosted Donald Trump’s candidacy—Mark Zuckerberg initially disclaimed any culpability. “Our goal is to give every person a voice,” he posted on Facebook, washing his hands of the matter. It’s galling to watch Zuckerberg walk away from the catastrophic collapse of the news business and the degradation of American civic culture, because his site has played such a seminal role in both. Though Zuckerberg denies it, the process of guiding the public to information is a source of tremendous cultural and political power. In the olden days, we described that power as gatekeeping—and it was a sacred obligation.

What about patriotism? Is it permissible for a Christian to be patriotic? Yes and no. It depends on what is meant by patriotism. If by patriotism we mean a benign pride of place that encourages civic duty and responsible citizenship, then patriotism poses no conflict with Christian baptismal identity. But if by patriotism we mean religious devotion to nationalism at the expense of the wellbeing of other nations; if we mean a willingness to kill others (even other Christians) in the name of national allegiance; if we mean an uncritical support of political policies without regard to their justice, then patriotism is a repudiation of Christian baptismal identity. It is extraordinarily naive for a Christian to rule out categorically the possibility of any conflict between their national identity and their baptismal identity. But it’s precisely this kind of naiveté that is on display every time a church flies an American flag above the so-called Christian flag. Or perhaps it’s a bit of unintended truth-telling. Flags are powerful symbols that have the capacity to evoke strong emotions—think of the passion connected with protests involving flag burning. In the world of symbol, flags are among the most revered signs. So when a church flies the American flag above the Christian flag, what is the message being communicated? How can it be anything other than that all allegiances—including allegiance to Christ—must be subordinate to a supreme national allegiance? This is what Caiaphas admitted when he confessed to Pilate, “We have no king but Caesar.”[8] When the American flag is placed in supremacy over all other flags—including a flag intended to represent Christian faith—aren’t we saying our faith is subordinate to our patriotism? Is there any other interpretation? And if you’re inclined to argue that I’m making too much out of the mere arrangement of flags on a church lawn, try reversing them and see what happens! For the “America First” Christian it would create too much cognitive dissonance to actually admit that their loyalty to Christ is penultimate, trumped by their primary allegiance to America, but there are plenty of moments when the truth seeps out.

The individual citizen had no chance to voice his protest or his opinion, not even his fear. He could only leave the country - and so people did. Those who used 'I' instead of 'we' in their language had to escape. It was this fatal difference in grammar that divided them from the rest of their compatriots. As a consequence of this 'us', no civic society developed. The little there was, in the form of small, isolated, and marginalised groups, was soon swallowed up by the national homogenisation that did not permit any differences, any individualism. As under communism, individualism was punished - individuals speaking out against the war, or against nationalism, were singled out as 'traitors'. How does a person who is a product of a totalitarian society learn responsibility, individuality, initiative? by saying 'no'. But this begins with saying 'I', thinking 'I' and doing 'I' - in public as well as in private. Individuality, the first-person singular, always existed under communism, it was just exiled from public and political life and exercised in private. Thus the terrible hypocrisy with which we learned to live in order to survive is having its backlash now: it is very difficult to connect the private and public 'I'; to start believing that an individual opinion, initiative, or vote could make a difference. There is still too big a danger that the citizen will withdraw into an anonymous, safe 'us'.

Peter Block is an author and consultant who writes about community development and civic engagement. He is a master at coming up with questions that lift you out of your ruts and invite fresh reevaluations. Here are some of his: “What is the no, or refusal, you keep postponing?…What have you said yes to that you no longer really believe in?…What forgiveness are you withholding?…How have you contributed to the problem you’re trying to solve?…What is the gift you currently hold in exile?” Mónica Guzmán, the journalist I quoted in the last chapter, asks people, “Why you?” Why was it you who started that business? Why was it you who felt a responsibility to run for the school board? A few years ago, I met some guys who run a program for gang members in Chicago. These young men have endured a lot of violence and trauma and are often triggered to overreact. One of the program directors’ common questions is “Why is that a problem for you?” In other words they are asking, “What event in your past produced that strong reaction just now?” We too often think that deep conversations have to be painful or vulnerable conversations. I try to compensate for that by asking questions about the positive sides of life: “Tell me about a time you adapted to change.” “What’s working really well in your life?” “What are you most self-confident about?” “Which of your five senses is strongest?” “Have you ever been solitary without feeling lonely?” or “What has become clearer to you as you have aged?

No sound strategy for studying fascism can fail to examine the entire context in which it was formed and grew. Some approaches to fascism start with the crisis to which fascism was a response, at the risk of making the crisis into a cause. A crisis of capitalism, according to Marxists, gave birth to fascism. Unable to assure ever-expanding markets, ever-widening access to raw materials, and ever-willing cheap labor through the normal operation of constitutional regimes and free markets, capitalists were obliged, Marxists say, to find some new way to attain these ends by force. Others perceive the founding crisis as the inadequacy of liberal state and society (in the laissez-faire meaning of liberalism current at that time) to deal with the challenges of the post-1914 world. Wars and revolutions produced problems that parliament and the market—the main liberal solutions—appeared incapable of handling: the distortions of wartime command economies and the mass unemployment attendant upon demobilization; runaway inflation; increased social tensions and a rush toward social revolution; extension of the vote to masses of poorly educated citizens with no experience of civic responsibility; passions heightened by wartime propaganda; distortions of international trade and exchange by war debts and currency fluctuations. Fascism came forward with new solutions for these challenges. Fascists hated liberals as much as they hated socialists, but for different reasons. For fascists, the internationalist, socialist Left was the enemy and the liberals were the enemies’ accomplices. With their hands-off government, their trust in open discussion, their weak hold over mass opinion, and their reluctance to use force, liberals were, in fascist eyes, culpably incompetent guardians of the nation against the class warfare waged by the socialists. As for beleaguered middle-class liberals themselves, fearful of a rising Left, lacking the secret of mass appeal, facing the unpalatable choices offered them by the twentieth century, they have sometimes been as ready as conservatives to cooperate with fascists. Every strategy for understanding fascism must come to terms with the wide diversity of its national cases. The major question here is whether fascisms are more disparate than the other “isms.” This book takes the position that they are, because they reject any universal value other than the success of chosen peoples in a Darwinian struggle for primacy. The community comes before humankind in fascist values, and respecting individual rights or due process gave way to serving the destiny of the Volk or razza. Therefore each individual national fascist movement gives full expression to its own cultural particularism. Fascism, unlike the other “isms,” is not for export: each movement jealously guards its own recipe for national revival, and fascist leaders seem to feel little or no kinship with their foreign cousins. It has proved impossible to make any fascist “international” work.

How this complicated mosaic of [citizenship] statuses [among those who came under Roman control] had originated is again hard to know. Roman writers of the first century BCE, followed by modern legal scholars, tended to treat them as part of a highly technical, carefully calibrated system of civic rights and responsibilities. But that is almost certainly the product of later legal rationalisation. It is inconceivable that the men of the fourth century BCE sat down to debate the precise implications of civitas sine suffragio or the exact privileges that went with belonging to a 'Latin' colony. Much more likely, they were improvising their new relationships with different peoples in the outside world by using, and adjusting, their existing, rudimentary categories of citizenship and ethnicity. The implications, however, were again revolutionary. In extending citizenship to people who had no direct territorial connections with the city of Rome, they broke the link, which most people in the classical world took for granted, between citizenship and a single city. In a systematic way that was then unparalleled, they made it possible not just to become Roman but also to be a citizen of two places at once: one's home town and Rome. And in creating new Latin colonies all over Italy, they redefined the word 'Latin' so that it was no longer an ethnic identity but a political status unrelated to race or geography. This set the stage for a model of citizenship and 'belonging' that had enormous significance for Roman ideas of government, political rights, ethnicity and 'nationhood'. This model was shortly extended overseas and eventually underpinned the Roman Empire.

As the state spreads it tentacles into every corner of life in the name of regulation, rationalization or economic development, people who wanted their way of life to continue would have no choice but to engage the political system, no matter how much they had wanted to mind their own business. The Catch-22 was that an attempt at such engagement could be deemed as the government as political interference deserving of a tough response. Thus, civic groups had to find ways to protect their interests without being seen as challenging the government's dominance; to act politically while seeming apolitical.

But even democracies like ours are rife with corruption. The founding fathers had the right idea. They never envisioned professional politicians. They wanted citizen legislators, leaving their farms for a few years to serve their fellow man. A civic responsibility like jury duty. But under our current system, you almost have to be a megalomaniac to have interest in entering the sewer that is politics. And success in this realm requires that backstabbing, shamelessness, lying, and manipulation become an art form.

Tea Party Patriots, Inc., as an organization, believes in Fiscal Responsibility, Constitutionally Limited Government, and Free Markets. Tea Party Patriots, Inc. is a non-partisan grassroots organization of individuals united by our core values, which derive from the Declaration of Independence, the Constitution of the United States of America, and the Bill of Rights as explained in The Federalist Papers. We recognize and support the strength of a grassroots organization powered by activism and civic responsibility at a local level. We hold that the United States is a republic conceived by its architects as a nation whose people were granted “unalienable rights” by our Creator. Chief among these are the rights to “life, liberty and the pursuit of happiness.” The Tea Party Patriots stand with our Founders, as heirs to the Republic, to claim our rights and duties which preserve their legacy and our own. We hold, as did the Founders, that there exists an inherent benefit to our country when private property and prosperity are secured by natural law and the rights of the individual. As an organization we do not take stances on social issues. We urge members to engage fully on the social issues they consider important and aligned with their beliefs.

vomits out the jew periodically / the JEW won’t take responsibility for civic order he WONT organize a state / he is a god damned Iriquois Indian / necessary defense against parasites / JEW parasite on principle / IF you are content to be sheep all right / but MAN declining to be GOY to jewish shearer will defend himself.

Every high school civics class sings praise to the system of checks and balances within the American governmental structure—each branch holding power to check the others so that no one branch can wield too much—but there is little discussion of the need for checks and balances of external power centers. The awesome power of the corporate sector, which was nonexistent at the founding of the nation but today carries resources and influence that totally eclipse the voice of ordinary people, needs counterbalancing. This notion is not socialist, nor is it an offense to freedom; it is simply a pragmatic, commonsense response to obvious realities.

Although the traditional concept of recycling had long since been popularized and accepted by the mainstream as basic civic responsibility, its benefits did not always hold up under close scrutiny since the amount of energy and other resources that went into the various processes—and all of the detrimental by-products that resulted—very legitimately called the entire theory into question. The reality of traditional consumer recycling was that it yielded a slender margin of benefit at best, and at worst, might have actually done a great deal of harm, representing little more than a psychological placebo designed to alleviate collective guilt over massive amounts of unfettered overconsumption, thereby accelerating the pace of global resource depletion. But once the question of energy (and

The founding fathers had the right idea. They never envisioned professional politicians. They wanted citizen legislators, leaving their farms for a few years to serve their fellow man. A civic responsibility like jury duty. But under our current system, you almost have to be a megalomaniac to have interest in entering the sewer that is politics. And success in this realm requires that backstabbing, shamelessness, lying, and manipulation become an art form.

Lest we lay too heavy a criticism against any government administration--local, state, or federal--we are reminded that American government is representational. Political leaders reflect the people who elect them (as well as those who fail in this civic responsibility) as a mirror reflects those who gaze into it.

But even democracies like ours are rife with corruption. The founding fathers had the right idea. They never envisioned professional politicians. They wanted citizen legislators, leaving their farms for a few years to serve their fellow man. A civic responsibility like jury duty. But under our current system, you almost have to be a megalomaniac to have interest in entering the sewer that is politics. And success in this realm requires that backstabbing, shamelessness, lying, and manipulation become an art form.” He

Sean had never stared into as many blank-eyed faces before. Throughout the high school civics talk, he felt as if he were speaking to the kids in a foreign language, one they had no intention of learning. Scrambling for a way to reach his audience, he ad-libbed, tossing out anecdotes about his own years at Coral Beach High. He confessed that as a teenager his decision to run for student government had been little more than a wily excuse to approach the best-looking girls. But what ultimately hooked his interest in student government was the startling discovery that the kids at school, all so different—jocks, nerds, preppies, and brains—could unite behind a common cause. During his senior year, when he’d been president of the student council, Coral Beach High raised seven thousand dollars to aid Florida’s hurricane victims. Wouldn’t that be something to feel good about? Sean asked his teenage audience. The response he received was as rousing as a herd of cows chewing their cud. Except this group was blowing big pink bubbles with their gum. The question and answer period, too, turned out to be a joke. The teens’ main preoccupation: his salary and whether he got driven around town in a chauffeured limo. When they learned he was willing to work for peanuts and that he drove an eight-year-old convertible, he might as well have stamped a big fat L on his forehead. He was weak-kneed with relief when at last the principal mounted the auditorium steps and thanked Sean for his electrifying speech. While Sean was politically seasoned enough to put the morning’s snafus behind him, and not worry overmuch that the apathetic bunch he’d just talked to represented America’s future voters, it was the high school principal’s long-winded enthusiasm, telling Sean how much of an inspiration he was for these kids, that truly set Sean’s teeth on edge. And made him even later for the final meeting of the day, the coral reef advisory panel.