Code Of Conduct Related Quotes

I always felt that someone, a long time ago, organized the affairs of the world into areas that made sense-catagories of stuff that is perfectible, things that fit neatly in perfect bundles. The world of business, for example, is this way-line items, spreadsheets, things that add up, that can be perfected. The legal system-not always perfect, but nonetheless a mind-numbing effort to actually write down all kinds of laws and instructions that cover all aspects of being human, a kind of umbrella code of conduct we should all follow. Perfection is crucial in building an aircraft, a bridge, or a high-speed train. The code and mathematics residing just below the surface of the Internet is also this way. Things are either perfectly right or they will not work. So much of the world we work and live in is based upon being correct, being perfect. But after this someone got through organizing everything just perfectly, he (or probably a she) was left with a bunch of stuff that didn't fit anywhere-things in a shoe box that had to go somewhere. So in desperation this person threw up her arms and said, 'OK! Fine. All the rest of this stuff that isn't perfectible, that doesn't seem to fit anywhere else, will just have to be piled into this last, rather large, tattered box that we can sort of push behind the couch. Maybe later we can come back and figure where it all is supposed to fit in. Let's label the box ART.' The problem was thankfully never fixed, and in time the box overflowed as more and more art piled up. I think the dilemma exists because art, among all the other tidy categories, most closely resembles what it is like to be human. To be alive. It is our nature to be imperfect. The have uncategorized feelings and emotions. To make or do things that don't sometimes necessarily make sense. Art is all just perfectly imperfect. Once the word ART enters the description of what you're up to , it is almost getting a hall pass from perfection. It thankfully releases us from any expectation of perfection. In relation to my own work not being perfect, I just always point to the tattered box behind the couch and mention the word ART, and people seem to understand and let you off the hook about being perfect a go back to their business.

For morality, with regard to its principles of public right (hence in relation to a political code which can be known a priori), has the peculiar feature that the less it makes its conduct depend upon the end it envisages (whether this be a physical or moral advantage), the more it will in general harmonise with this end.

I narrowed the focus of my research to examine a specific expression of the relational paradox: the psychosociology of eating animals, a phenomenon I named carnism. Seeking to understand how people who care about the well-being of nonhuman animals nevertheless consume (or kill) them, I conducted interviews and surveys, and coded and analyzed responses. I concluded that eating (certain) animals results from extensive social and psychological conditioning that causes naturally empathic and rational people to distort their perceptions and block their empathy so that they act against their values of compassion and justice without fully realizing what they're doing. In other words, carnism teaches us to violate the Golden Rule without knowing or caring that we're doing so.

The Flag Code then quotes Sarvepalli Radhakrishnan, India’s second president, who explained: The saffron color denotes renunciation or disinterestedness. Our leaders must be indifferent to material gains and dedicate themselves to their work. The white in the center is light, the path of truth to guide our conduct. The green shows our relation to the soil, our relation to the plant life here on which all other life depends. The Ashoka wheel in the center of the white is the wheel of the law of dharma. Truth or Satya, dharma or virtue ought to be the controlling principles of all those who work under this flag.

Now that we have seen what is in the Koran, let’s consider what is not in the Muslim holy book. Islam, being one of the “world’s great religions,” as well as one of the “three great Abrahamic faiths,” enjoys the benefit of certain assumptions on the part of uninformed Americans and Europeans. Many people believe that since Islam is a religion, it must teach universal love and brotherhood—because that is what religions do, isn’t it? It must teach that one ought to be kind to the poor and downtrodden, generous, charitable, and peaceful. It must teach that we are all children of a loving God whose love for all human beings should be imitated by those whom he has created. Certainly Judaism and Christianity teach these things, and they are found in nearly equivalent forms in Eastern religions. But when it comes to Islam, the assumptions are wrong. Islam makes a distinction between believers and unbelievers that overrides any obligation to general benevolence. A moral code from the Koran As we have seen, the Koran recounts how Moses went up on the mountain and encountered Allah, who gave him tablets—but says nothing about what was written on them (7:145). Although the Ten Commandments do not appear in the Koran, the book is not bereft of specific moral guidelines: its seventeenth chapter enunciates a moral code (17:22–39). Accordingly, Muslims should:           1.    Worship Allah alone.           2.    Be kind to their parents.           3.    Provide for their relatives, the needy, and travelers, and not be wasteful.           4.    Not kill their children for fear of poverty.           5.    Not commit adultery.           6.    Not “take life—which Allah has made sacred—except for just cause.” Also, “whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying”—that is, one should make restitution for wrongful death.           7.    Not seize the wealth of orphans.           8.    “Give full measure when ye measure, and weigh with a balance that is straight”—that is, conduct business honestly.           9.    “Pursue not that of which thou hast no knowledge.”           10.  Not “walk on the earth with insolence.” Noble ideals, to be sure, but when it comes to particulars, these are not quite equivalent to the Ten Commandments. The provision about not taking life “except for just cause” is, of course, in the same book as the thrice-repeated command to “slay the idolaters wherever you find them” (9:5; 4:89; 2:191)—thus Infidels must understand that their infidelity, their non-acceptance of Islam, is “just cause” for Muslims to make war against them. In the same vein, one is to be kind to one’s parents—unless they are Infidels: “O ye who believe! Choose not your fathers nor your brethren for friends if they take pleasure in disbelief rather than faith. Whoso of you taketh them for friends, such are wrong-doers” (9:23). You

constitutional organizations. The “Code of Conduct for the Executives and Employees of Public Service-related Organizations,” which is an internal regulation for public

public service-related organizations. Each organization creates and operates its own code of conduct, reflecting its unique nature, based on the Code of Conduct for

Public Officials, Code of Conduct for Local Council Members, and Standard Code of Conduct for Executives and Employees of Public Service-related Organizations.

sessions on enacting codes of conduct for 106 newly designated public service-related organizations. In addition, to secure the appropriateness of their codes of

the Commission will carry out the policies related to the Code. First of all, it will strengthen the promotion activities and various educations on the Code of Conduct for Public

It is the term “social welfare” that allows some leeway for groups who might be inclined to participate in federal politics, as it can be argued that political advocacy falls within the broad umbrella of promoting the common good. The 501(c)(4) designation therefore allows groups to conduct political activities, but it also affords an additional benefit: 501(c)(4) groups are not required to disclose their donors to the FEC. This latter point became particularly important in the wake of Citizens United. The 527 organizations that began gaining notoriety for their activities in 2004 had long been allowed to pursue political activities exclusively, and had been required to disclose their donors even before passage of the BCRA. Although the BCRA limitations on “express advocacy” constrained the 527s somewhat, the rules did provide an outlet for unlimited—albeit disclosed—contributions for issue advertising prior to 2010. There was effectively no benefit of seeking 501(c)(4) tax status during this period, however. Since the IRS prior to 2010 employed a broad definition of political activities prohibited for 501(c) groups, there was little reason to risk running afoul of the tax code. Groups with a primarily political purpose could achieve tax-free status and avoid IRS scrutiny by organizing as a 527 group and disclosing their donors.15 In expanding permissible election-related activity however, the Citizens United decision immediately made 501(c)(4)s a more attractive option for groups looking to make independent expenditures. Importantly, because they are primarily defined as nonprofit “social welfare” organizations as opposed to political committees, 501(c)(4)s are not allowed to make or sponsor advertisements naming a candidate their primary activity, meaning that they must constrain their election-related spending to half of their overall expenditures. Yet, if corporations and other groups could not be stopped from spending money in elections—even for express advocacy—in the wake of Citizens United, it was considerably more difficult for the IRS to stop a 501(c) group from doing so either. After Citizens United, 501(c)(4)s therefore differed little from 527s either in the type of activities they could legally spend money on or the size of the contributions they could receive. However, the lack of a disclosure requirement for 501(c)(4)s provides a considerable advantage compared to 527s. Seeking 501(c)(4) status in the post–Citizens United world therefore seems like a prudent move for groups wanting to accept unlimited contributions, but who might not be inclined to publicize their donor lists: At present, 501(c)(4)s can pursue electioneering activities using anonymous unlimited funders so long as their activities can plausibly be defended as contributing to the social welfare (broadly defined) and so long as political spending does not constitute their “primary” expenditure (Luo 2010). In practice, the IRS/FEC has taken “primary” to mean more than half of a group’s overall expenditures.

Few Americans can claim to know China as well as Ambassador Stapleton Roy. Born in China, a fluent Mandarin speaker, Roy also served as the American ambassador to China from 1991 to 1995 and has stayed exceptionally well informed on US-China relations. He explained what happened: In a joint press conference with President Obama on September 25, 2015, Xi Jinping had proposed a more reasonable approach on the South China Sea. Xi had supported full and effective implementation of the 2002 Declaration on the Conduct of Parties in the South China Sea, signed by China and all ten ASEAN members; had called for early conclusion of the China-ASEAN consultations on a Code of Conduct for the South China Sea; and had added that China had no intention of militarizing the Spratlys, where it had engaged in massive reclamation work on the reefs and shoals it occupied. Roy said that Obama missed an opportunity to capitalize on this reasonable proposal. Instead, the US Navy stepped up its naval patrols. China responded by proceeding with militarization. In short, Xi did not renege on a promise. His offer was effectively spurned by the US Navy. The big question is how an untruth becomes accepted as a fact by well-informed, thoughtful Western elites.

Many females have a problem not only with stereotypes, but with other people’s opinions of them in general. They trust them too much... This vulnerability afflicts many of the most able, high-achieving females. Why should this be? When they’re little, these girls are often so perfect, and they delight in everyone’s telling them so. They’re so well behaved, they’re so cute, they’re so helpful, and they’re so precocious. Girls learn to trust people’s estimates of them. “Gee, everyone’s so nice to me; if they criticize me, it must be true.” Even females at the top universities in the country say that other people’s opinions are a good way to know their abilities. Boys are constantly being scolded and punished. When we observed in grade school classrooms, we saw that boys got eight times more criticism than girls for their conduct. Boys are also constantly calling each other slobs and morons. The evaluations lose a lot of their power. Even when women reach the pinnacle of success, other people’s attitudes can get them... The fixed mindset, plus stereotyping, plus women’s trust in people’s assessments: I think we can begin to understand why there’s a gender gap in math and science. That gap is painfully evident in the world of high tech. Julie Lynch, a budding techie, was already writing computer code when she was in junior high school. Her father and two brothers worked in technology, and she loved it, too. Then her computer programming teacher criticized her. She had written a computer program and the program ran just fine, but he didn’t like a shortcut she had taken. Her interest evaporated. Instead, she went on to study recreation and public relations. Math and science need to be made more hospitable places for women. And women need all the growth mindset they can get to take their rightful places in these fields.

Religion is not necessarily related only to what we think of as religious things or practices, like attending a rite in a temple, performing practices in order to attain certain goods, or following certain codes of conduct based on a particular set of beliefs or even ideas of the supernatural. It is just as easily identified with something like the unfailing love for FC Barcelona or Liverpool FC and the ineffable (absolutely religious) experience of living and dying together, through songs, food, and tears, in a match against their rivals from times immemorial (Real Madrid or Manchester United). Another glorious religious experience could be watching Roger Federer move on a Wimbledon court.26