Domestic Discipline Quotes

He gets hard seeing his marks on me. I get wet knowing this. I don't try to analyze it. It's just us.

Solitude, I reflected, is the one deep necessity of the human spirit to which adequate recognition is never given in our codes. It is looked upon as a discipline or penance, but hardly ever as the indispensable, pleasant ingredient it is to ordinary life, and from this want of recognition come half our domestic troubles.

We’re wasting time here. I’ve got a sweet ass to paddle. Some legs to spread…

I want you to be afraid of making me angry…this will help you to remember how to behave.

A husband should not discipline his wife, Johanna says.

Violence is violence and can in no way be misconstrued as discipline under any circumstance cultural or otherwise.

The collar represented something of big importance to her. He knew she saw it as losing who she was. He saw it as her trusting him enough to let him be in charge.

Those tingles she’d felt in her abdomen spread lower. Her body recognised her lover’s voice, wanted him.

When I look in the mirror... I know that I belong to him...that I will never be the same again. I've let him punish me...

Those two little words -- says you -- are the most powerful argument in any discipline: theology, philosphy, even domestic harmony. They are powerful because they are true. Whenever you say something, it is you who says it. You. And what do you know?

Okay?” Even if she deserved to be punished, he always let her know he cared about her.

She’d never been the kind of woman who angered over being told what to do. She’d never felt unequal or demeaned in a submissive role, rather more like a helpmate and compliment to her lover. And, she’d never once asked why God had made her this way. She didn’t care why. She just wanted to play her part—and for her part to have value.

Are you jealous?" She has a half-smile, a laugh waiting to escape. "No. Not jealous." I squeeze her to me, lifting her off the ground back onto her tip-toes. "Possessive. You belong to me." I push her away. "Take off that dress." I allow some anger into my voice. "Now!" She jumps in place a little and reaches behind her to unzip. I grab her shoulders and twist her around. Putting my hands at the base of her neck, I rip the dress down the middle, tearing the zipper apart. She half gasps, half cries out. "You won't be wearing that again.

A man shouldn’t assume his wife was happy just because she didn’t complain all the time. She had complained this morning. He’d spanked her for it. That didn’t sit right somehow.

He seemed to think that spanking solved problems instead of taking the time to talk about them.

Real man don’t abuse women. Real man walks away when the women is ill-discipline and is not worth it.

Some people have never seen their fathers beat their mothers, only because their mothers are the ones who did or do the beating.

Solitude, I reflected, is the one deep necessity of the human spirit to which adequate recognition is never given in our codes. It is looked upon as a discipline or a penance, but hardly ever as the indispensable, pleasant ingredient it is to ordinary life, and from this want of recognition come half our domestic troubles...Modern education ignores the need for solitude: hence a decline in religion, in poetry, in all the deeper affections of the spirit: a disease to be doing something always, as if one could never sit quietly and let the puppet show unroll itself before one: an inability to lose oneself in mystery and wonder while, like a wave lifting us into new seas, the history of the world develops around us.

What? Don't you want a girl who can talk dirty to you?" His look only hardens. "No, Lucy. I'm serious. I won't tolerate that from you." He doesn't look away and I feel that heat in the pit of my stomach, spreading down again. "Well...I've heard you curse before..." I swallow loudly, but keep his gaze. "I'm a man.

...home is less a location than a discipline. It is a way of being, a domestic, considered attention to familiar routines and the small, essential details of everyday life. From now on, I promised myself, home would be wherever I was, not the place that I one day hoped it to be. I would create it by being present. I would try to do better.

...nor do I want to suggest that the Amish are perfect people or that their way of life is perfect. What I want to recommend are some Amish principles: 1) They have preserved their families and communities. 2) They have maintained the practices of neighbourhood. 3) They have maintained the domestic arts of kitchen and garden, household and homestead. 4) They have limited their use of technology so as not to displace or alienate available human labour or available free source of power (the sun, wind, water, and so on). 5) They have their farms to a scale that is compatible both with the practice of neighborhood and with the optimum use of low-power technology. 6) By the practices and limits already mentioned, they have limited their costs. 7) They have educated their children to live at home and serve their communities. 8) They esteem farming as both a practical art and a spiritual discipline. These principles define a world to be lived by human beings, not a world to be exploited by managers, stockholders, and experts.

Infants never learn to soothe themselves to sleep. They learn, abandoned in seclusion, that no matter the volume of their despondence, no matter the force of their tears, when they are alone and frightened, no-one will ever come to their rescue. Infants do not soothe themselves. They merely surrender. And it is caged in their cribs where the infants learn, in the face of their demons, to remain silent and submitting.

Numa turned his attention to domestic matters. The removal of all danger from without would induce his subjects to luxuriate in idleness, as they would be no longer restrained by the fear of an enemy or by military discipline. To prevent this, he strove to inculcate in their minds the fear of the gods, regarding this as the most powerful influence which could act upon an uncivilised and, in those ages, a barbarous people.

Within a period of about thirty years, Claudius, Aurelian, Probus, Diocletian and his colleagues, triumphed over the foreign and domestic enemies of the state, reestablished, with the military discipline, the strength of the frontiers, and deserved the glorious title of Restorers of the Roman world.

She had a problem, which meant they had a problem.

Now she was realizing why it had been so easy to keep her heart out of her affairs: Alex had still held the battered shards.

I will not accuse my husband of domestic violence due to Christian discipline.

I always wondered. If…” Her mouth was on autopilot. “If what, Ella?” “If I crossed your mind wherever you were.” “You don’t cross my mind, Ella. You live in it.” He tugged her closer to him.

He would look to me to give him consequences for his actions. It was an expectation I’d allowed him to develop. It was also an essential aspect of our relationship dynamic. I wouldn’t fail him.

Domestic Where's the wisdom in erasing a loved one's mess, so akin to his signature? Your honor, I only meant to strew the immaculate in his wake. To wipe the path ahead and behind reasonably clean. Futile, yes, but weren't such gestures essential to love's discipline once upon a time? Daily, I harvested dropped fruit peels and socks. I chased him through life with dustpan and broom, smoothed his body dents from the bed, soothed the mud tramped floors. Did I sin in this? Better to leave the habitat sweetly reeking of him than to spend years scrubbing up evidence of his existence. Archaelogists centuries hence may marvel at such relics: his mustard stained napkins, toothpicks chewed to splinters. Never let it be said that in my zeal to clean I robbed the future's museums. Who am I to call what flies to either side of the trail he blazes--half read magazines, cups of scummed over coffee and mashed out cigarettes--dirt?

Spank, squeeze, rub. And she could feel herself getting wetter and wetter. She couldn't help herself as she moved her feet apart slightly, exposing more of her cunt to each of her stepfather's slaps, making it more likely that his fingers would slip between her pussy lips with each strike." (Rachel Comes Home Late)

Police departments across the country fail to discipline officers for the same crimes that civilians are arrested for every day. A study from Florida between 2008 and 2012 noted that while only about 1% of officers remained on the job following a failed drug test, and 7% remained after a theft, nearly 30% of officers with domestic violence complaints were still employed in their same positions a year later.

And if I was seen as temperamentally cool and collected, measured in how I used my words, Joe was all warmth, a man without inhibitions, happy to share whatever popped into his head. It was an endearing trait, for he genuinely enjoyed people. You could see it as he worked a room, his handsome face always cast in a dazzling smile (and just inches from whomever he was talking to), asking a person where they were from, telling them a story about how much he loved their hometown (“Best calzone I ever tasted”) or how they must know so-and-so (“An absolutely great guy, salt of the earth”), flattering their children (“Anyone ever tell you you’re gorgeous?”) or their mother (“You can’t be a day over forty!”), and then on to the next person, and the next, until he’d touched every soul in the room with a flurry of handshakes, hugs, kisses, backslaps, compliments, and one-liners. Joe’s enthusiasm had its downside. In a town filled with people who liked to hear themselves talk, he had no peer. If a speech was scheduled for fifteen minutes, Joe went for at least a half hour. If it was scheduled for a half hour, there was no telling how long he might talk. His soliloquies during committee hearings were legendary. His lack of a filter periodically got him in trouble, as when during the primaries, he had pronounced me “articulate and bright and clean and a nice-looking guy,” a phrase surely meant as a compliment, but interpreted by some as suggesting that such characteristics in a Black man were noteworthy. As I came to know Joe, though, I found his occasional gaffes to be trivial compared to his strengths. On domestic issues, he was smart, practical, and did his homework. His experience in foreign policy was broad and deep. During his relatively short-lived run in the primaries, he had impressed me with his skill and discipline as a debater and his comfort on a national stage. Most of all, Joe had heart. He’d overcome a bad stutter as a child (which probably explained his vigorous attachment to words) and two brain aneurysms in middle age.

In the nineteenth century, a young woman named Ellen Richards, trained in chemistry and unable to work in her field, announced the foundation of a new science she called oekology, or the science of living. This was the discipline later called domestic science or home economics, involving the effort to professionalize and dignify the work of the housewife by drawing on science and technology.* A single Greek root, oekos, has wandered through changing conceptions of human living, as well as changing fashions in spelling, producing the contemporary fields of economics and ecology, which frequently seem to be at odds. It also offers the less well-known term ekistics, coined by the city planner Constantinos Doxiadis to refer to a science of human settlement that would include the architectural creation of human spaces, their social and economic integration, and their relationship with the natural environment. Each of these latter-day coinages represents an incomplete view, but together they represent a view that includes biology and architecture, kitchens and stock exchanges, the growth of meadows and children as well as the GNP.

Even male children of affluent white families think that history as taught in high school is “too neat and rosy.” 6 African American, Native American, and Latino students view history with a special dislike. They also learn history especially poorly. Students of color do only slightly worse than white students in mathematics. If you’ll pardon my grammar, nonwhite students do more worse in English and most worse in history.7 Something intriguing is going on here: surely history is not more difficult for minorities than trigonometry or Faulkner. Students don’t even know they are alienated, only that they “don’t like social studies” or “aren’t any good at history.” In college, most students of color give history departments a wide berth. Many history teachers perceive the low morale in their classrooms. If they have a lot of time, light domestic responsibilities, sufficient resources, and a flexible principal, some teachers respond by abandoning the overstuffed textbooks and reinventing their American history courses. All too many teachers grow disheartened and settle for less. At least dimly aware that their students are not requiting their own love of history, these teachers withdraw some of their energy from their courses. Gradually they end up going through the motions, staying ahead of their students in the textbooks, covering only material that will appear on the next test. College teachers in most disciplines are happy when their students have had significant exposure to the subject before college. Not teachers in history. History professors in college routinely put down high school history courses. A colleague of mine calls his survey of American history “Iconoclasm I and II,” because he sees his job as disabusing his charges of what they learned in high school to make room for more accurate information. In no other field does this happen. Mathematics professors, for instance, know that non-Euclidean geometry is rarely taught in high school, but they don’t assume that Euclidean geometry was mistaught. Professors of English literature don’t presume that Romeo and Juliet was misunderstood in high school. Indeed, history is the only field in which the more courses students take, the stupider they become. Perhaps I do not need to convince you that American history is important. More than any other topic, it is about us. Whether one deems our present society wondrous or awful or both, history reveals how we arrived at this point. Understanding our past is central to our ability to understand ourselves and the world around us. We need to know our history, and according to sociologist C. Wright Mills, we know we do.8

I now principally allude to Rousseau, for his character of Sophia is, undoubtedly, a captivating one, though it appears to me grossly unnatural; however, it is not the superstructure, but the foundation of her character, the principles on which her education was built, that I mean to attack; nay, warmly as I admire the genius of that able writer, whose opinions I shall often have occasion to cite, indignation always takes place of admiration, and the rigid frown of insulted virtue effaces the smile of complacency, which his eloquent periods are wont to raise, when I read his voluptuous reveries. Is this the man, who, in his ardour for virtue, would banish all the soft arts of peace, and almost carry us back to Spartan discipline? Is this the man who delights to paint the useful struggles of passion, the triumphs of good dispositions, and the heroic flights which carry the glowing soul out of itself? How are these mighty sentiments lowered when he describes the prettyfoot and enticing airs of his little favourite! But, for the present, I waive the subject, and, instead of severely reprehending the transient effusions of overweening sensibility, I shall only observe, that whoever has cast a benevolent eye on society, must often have been gratified by the sight of humble mutual love, not dignified by sentiment, nor strengthened by a union in intellectual pursuits. The domestic trifles of the day have afforded matter for cheerful converse, and innocent caresses have softened toils which did not require great exercise of mind, or stretch of thought: yet, has not the sight of this moderate felicity excited more tenderness than respect? An emotion similar to what we feel when children are playing, or animals sporting, whilst the contemplation of the noble struggles of suffering merit has raised admiration, and carried our thoughts to that world where sensation will give place to reason. Women are, therefore, to be considered either as moral beings, or so weak that they must be entirely subjected to the superior faculties of men.

The main signpost that helps political realism to find its way through the landscape of international politics is the concept of interest defined in terms of power. This concept provides the link between reason trying to understand international politics and the facts to be understood. It sets politics as an autonomous sphere of action and understanding apart from other spheres, such as economics (understood in terms of interest defined as wealth), ethics, aesthetics, or religion. Without such a concept a theory of politics, international or domestic, would be altogether impossible, for without it we could not distinguish between political and nonpolitical facts, nor could we bring at least a measure of systematic order to the political sphere. We assume that statesmen think and act in terms of interest defined as power, and the evidence of history bears that assumption out. That assumption allows us to retrace and anticipate, as it were, the steps a statesman - past, present, or future - has taken or will take on the political scene. We look over his shoulder when he writes his dispatches; we listen in on his conversation with other statesmen; we read and anticipate his very thoughts. Thinking in terms of interest defined as power, we think as he does, and as disinterested observers we understand his thoughts and actions perhaps better than he, the actor on the political scene, does himself. The concept of interest defined as power imposes intellectual discipline upon the observer, infuses rational order into the subject matter of politics, and thus makes the theoretical understanding of politics possible. On the side of the actor, it provides for rational discipline in action and creates that astounding continuity in foreign policy which makes American, British, or Russian foreign policy appear as an intelligible, rational continuum, by and large consistent within itself, regardless of the different motives, preferences, and intellectual and moral qualities of successive statesmen.

Within our own species we have great variation between these two reactions. One man may beat his life away in furious assault on the barrier, where another simply waits for the tide to pick him up. Such variation is also observable among the higher vertebrates, particularly among domestic animals. It would be strange if it were not also true of the lower vertebrates, among the individualistic ones anyway. A fish, like the tuna or the sardine, which lives in a school, would be less likely to vary than this lonely horned shark, for the school would impose a discipline of speed and uniformity, and those individuals which would not or could not meet the school’s requirements would be killed or lost or left behind. The overfast would be eliminated by the school as readily as the over-slow, until a standard somewhere between the fast and slow had been attained. Not intending a pun, we might note that our schools have to some extent the same tendency. A Harvard man, a Yale man, a Stanford man—that is, the ideal—is as easily recognized as a tuna, and he has, by a process of elimination, survived the tests against idiocy and brilliance. Even in physical matters the standard is maintained until it is impossible, from speech, clothing, haircuts, posture, or state of mind, to tell one of these units of his school from another. In this connection it would be interesting to know whether the general collectivization of human society might not have the same effect. Factory mass production, for example, requires that every man conform to the tempo of the whole. The slow must be speeded up or eliminated, the fast slowed down. In a thoroughly collectivized state, mediocre efficiency might be very great, but only through the complete elimination of the swift, the clever, and the intelligent, as well as the incompetent. Truly collective man might in fact abandon his versatility. Among school animals there is little defense technique except headlong flight. Such species depend for survival chiefly on tremendous reproduction. The great loss of eggs and young to predators is the safety of the school, for it depends for its existence on the law of probability that out of a great many which start some will finish. It is interesting and probably not at all important to note that when a human state is attempting collectivization, one of the first steps is a frantic call by the leaders for an increased birth rate—replacement parts in a shoddy and mediocre machine.

Democracy, the apple of the eye of modern western society, flies the flag of equality, tolerance, and the right of its weaker members to defense and protection. The flag bearers for children's rights adhere to these same values. But should democracy bring about the invalidation of parental authority? Does democracy mean total freedom for children? Is it possible that in the name of democracy, parents are no longer allowed to say no to their children or to punish them? The belief that punishment is harmful to children has long been a part of our culture. It affects each and every one of us and penetrates our awareness via the movies we see and the books we read. It is a concept that has become a kingpin of modern society and helps form the media's attitudes toward parenting, as well as influencing legislation and courtroom decisions. In recent years, the children's rights movement has enjoyed enormous momentum and among the current generation, this movement has become pivotal and is stronger than ever before. Educational systems are embracing psychological concepts in which stern approaches and firm discipline during childhood are said to create emotional problems in adulthood, and liberal concepts have become the order of the day. To prevent parents from abusing their children, the public is constantly being bombarded by messages of clemency and boundless consideration; effectively, children should be forgiven, parents should be understanding, and punishment should be avoided. Out of a desire to protect children from all hardship and unpleasantness, parental authority has become enfeebled and boundaries have been blurred. Nonetheless, at the same time society has seen a worrying rise in violence, from domestic violence to violence at school and on the streets. Sweden, a pioneer in enacting legislation that limits parental authority, is now experiencing a dramatic rise in child and youth violence. The country's lawyers and academics, who have established a committee for human rights, are now protesting that while Swedish children are protected against light physical punishment from their parents (e.g., being spanked on the bottom), they are exposed to much more serious violence from their peers. The committee's position is supported by statistics that indicate a dramatic rise in attacks on children and youths by their peers over the years since the law went into effect (9-1). Is it conceivable, therefore, that a connection exists between legislation that forbids across-the-board physical punishment and a rise in youth violence? We believe so! In Israel, where physical punishment has been forbidden since 2000 (9-2), there has also been a steady and sharp rise in youth violence, which bears an obvious connection to reduced parental authority. Children and adults are subjected to vicious beatings and even murder at the hands of violent youths, while parents, who should by nature be responsible for setting boundaries for their children, are denied the right to do so properly, as they are weakened by the authority of the law. Parents are constantly under suspicion, and the fear that they may act in a punitive manner toward their wayward children has paralyzed them and led to the almost complete transfer of their power into the hands of law-enforcement authorities. Is this what we had hoped for? Are the indifferent and hesitant law-enforcement authorities a suitable substitute for concerned and caring parents? We are well aware of the fact that law-enforcement authorities are not always able to effectively do their jobs, which, in turn, leads to the crumbling of society.

His “Observations on the Present State of the Royal Household, Written with a View to Amend the Present Scheme, and to Unite the Greater Security and Comfort of the Sovereign with the Greater Regularity and Better Discipline of the Royal Household,

Moreover, the sheer size and complexity of imperial power and the expanded role of the military make it difficult to impose fiscal discipline and accountability. Corruption becomes endemic, not only abroad but at home. The most dangerous type of corruption for a democracy is measured not in monetary terms alone but in the kind of ruthless power relations it fosters in domestic politics.

Extended kinship groups - sometimes located on one plantation, more commonly extended over several - became the central units of slave life, ordering society, articulating values, and delineating identity by defining the boundaries of trust. They also became the nexus for incorporating the never-ending stream of arrivals from the seaboard states into the new society, cushioning the horror of the Second Middle Passage, and socializing the deportees to the realities of life on the plantation frontier. Playing the role of midwives, the earlier arrivals transformed strangers into brothers and sisters, melding the polyglot immigrants into one. In defining obligations and responsibilities, the family became the centerpole of slave life. The arrival of the first child provided transplanted slaves with the opportunity to link the world they had lost to the world that had been forced upon them. In naming their children for some loved one left behind, pioneer slaves restored the generational linkages for themselves and connected their children with grandparents they would never know. Some pioneer slaves reached back beyond their parents' generation, suggesting how slavery's long history on mainland North America could be collapsed by a single act. Along the same mental pathways that joined the charter and migration generations flowed other knowledge. Rituals carried from Africa might be as simple as the way a mother held a child to her breast or as complex as a cure for warts. Songs for celebrating marriage, ceremonies for breaking bread, and last rites for an honored elder survived in the minds of those forced from their seaboard homes, along with the unfulfilled promise of the Age of Revolution and evangelical awakenings. Still, the new order never quite duplicated the old. Even as transplanted slaves strained their memories to reconstruct what they had once known, slavery itself was being recast. The lush thicket of kin that deportees like Hawkins Wilson remembered had been obliterated by the Second Middle Passage. Although pioneer slaves worked assiduously to knit together a new family fabric, elevating elderly slaves into parents and deputizing friends as kin, of necessity they had to look beyond blood and marriage. Kin emerged as well from a new religious sensibility, as young men and women whose families had been ravaged by the Second Middle Passage embraced one another as brothers and sisters in Christ. A cadre of black evangelicals, many of who had been converted in the revivals of the late eighteenth century, became chief agents of the expansion of African-American Christianity. James Williams, a black driver who had been transferred from Virginia to the Alabama blackbelt, was just one of many believers who was 'torn away from the care and discipline of their respective churches.' Swept westward by the tide of the domestic slave trade, they 'retained their love for the exercises of religion.

Perhaps the most extreme case is Mumbai, with 17 million people more densely packed than anywhere else in the world. The city is half slum, yet it generates one sixth of India’s gross domestic product.

They say that was the precise time from which children became less obedient to their parents, discipline in industry deteriorated and the revenue from sales of alcoholic beverages to the public increased, along with the number of abortions and the frequency of violent crimes threatening the lives, honor and property of citizens. Of course, even before then for domestic reasons and on public holidays, the residents of Dolgov had stuck knives in each other, run each other through with pitchforks and beaten each other to death with fence poles, but all that had merely been the observance of old local customs.

Little Man Syndrome,

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The effect of the mortification of the domestic affections upon the general character was probably very pernicious. The family circle is the appointed sphere, not only for the performance of manifest duties, but also for the cultivation of the affections; and the extreme ferocity which so often characterised the ascetic was the natural consequence of the discipline he imposed upon himself. Severed from all other ties, the monks clung with desperate tenacity to their opinions and to their Church, and hated those who dissented from them with all the intensity of men whose whole lives were concentrated on a single subject, whose ignorance and bigotry prevented them from conceiving the possibility of any good thing in opposition to themselves, and who had made it a main object of their discipline to eradicate all natural sympathies and affections.

Punishment, discipline, obedience—these are the keys to such mysteries, and to the mystery of war itself, and to all oddities of behavior in Man and the other domestic animals. Sade saw it, and was banned for 150 years. He saw the genital fever, the need for embrace, dammed up at the center of man. Another reason he was banned.

Domestic discipline was fine and dandy. So was spanking, as long as both parties were agreeable. Beating a woman because you could was unacceptable, and as a Dom, he was hard-pressed to keep himself from tearing Evan a new asshole. Or better, introduce him to a few of the dommes he knew.

He seemed to think that spanking soled problems instead of taking the time to talk about them.

The colossal slide of integrity (especially masculine ethics) has grim spiritual, domestic, and political implications which threaten the survival of life as we know it.

Reminder spankings help the person who is the TiH stay on the right course and feel centered. It is an act that creates bonding between the couple, and it helps in keeping things running smoothly.

Vices have to masquerade as virtues — lust as love, thinly veiled sadism as military discipline, envy as righteous indignation, domestic tyranny as parental concern.

English children have lost their innocence, for their first lessons have been in the exploitation of their adult slave. A sterilized parent is a eunuch in his children's harem m. to be sure, I recognize that efficient contraception is necessary for sexual pleasure, and that sexual pleasure is necessary, but contraception for economic reasons is another matter. 'We can only afford two children' is a squalid argument, but more acceptable in our society than 'we don't like children'. A sterilized parent is forever bound to those children he has, more than ever immobile and predictable, and those children are more securely bound to him. 'We can only afford two children' really means, 'We only like clean, well-discipline middle-class children who grow up to be professionals', for children manage to use up all the capital that is made available for that purpose, whatever proportion it may be of the family's whole income, just as housework expands to fill the time available. The sterilized parent is the ultimate domestic animal.

Among these little affairs was one which we called “Company K’s Skirmish,” because it brought out the fact that this company, which was composed entirely of South Carolina men, and had never shone in drill or discipline, stood near the head of the regiment for coolness and courage,—the defect of discipline showing itself only in their extreme unwillingness to halt when once let loose. It was at this time that the small comedy of the Goose occurred,—an anecdote which Wendell Phillips5 has since made his own. One of the advancing line of skirmishers, usually an active fellow enough, was observed to move clumsily and irregularly. It soon appeared that he had encountered a fine specimen of the domestic goose, which had surrendered at discretion. Not wishing to lose it, he could yet find no way to hold it but between his legs; and so he went on, loading, firing, advancing, halting, always with the goose writhing and struggling and hissing in this natural pair of stocks. Both happily came off unwounded, and retired in good order at the signal, or some time after it; but I have hardly a cooler thing to put on record.

As an aspect of Jane Austen's work ignored by the traditional critics (perhaps because they were mostly men and thought it too domestic, too mundane), the study of her treatment of food yields new insights into the skill with which she creates character and establishes her moral values. Equally, it can help us pose the feminist, political and ideological questions which, if not the sole purpose of literary criticism, certainly add something fresh and valuable to the discipline. For example, consideration of Fanny Price's 'niceness' as regards to eating makes some contribution to the political debate between whether the resolution to Mansfield Park most supports or subverts the dominant ideology within which it was created.

In that same village, and in one of these very houses (which, to tell the precise truth, was sadly time-worn and weather-beaten), there lived, many years since, while the country was yet a province of Great Britain, a simple, good-natured fellow, of the name of Rip Van Winkle. He was a descendant of the Van Winkles who figured so gallantly in the chivalrous days of Peter Stuyvesant, and accompanied him to the siege of Fort Christina. He inherited, however, but little of the martial character of his ancestors. I have observed that he was a simple, good-natured man; he was, moreover, a kind neighbor, and an obedient henpecked husband. Indeed, to the latter circumstance might be owing that meekness of spirit which gained him such universal popularity; for those men are apt to be obsequious and conciliating abroad, who are under the discipline of shrews at home. Their tempers, doubtless, are rendered pliant and malleable in the fiery furnace of domestic tribulation, and a curtain-lecture is worth all the sermons in the world for teaching the virtues of patience and long-suffering. A termagant wife may, therefore, in some respects, be considered a tolerable blessing, and if so, Rip Van Winkle was thrice blessed.

The type of discipline used in your family - How often you and your ex argue in front of the children - Whether the children have ever been asked to transport messages between the parents - How you would describe your parenting style - Overnight visitors at your home - Sexual, emotional, or physical abuse in the family (including domestic violence and child abuse or neglect)

As with war, suppressing reactive aggression and following rules are fundamental to most sports. Indeed, sports might have evolved as a way to teach impulse control along with skills useful for hunting and controlled proactive fighting. What is more unsportsmanlike than punching an opponent who scores a goal or, even worse, punching a teammate who scores instead of you? Professional tennis players aren’t even allowed to say rude things on court. Surely other hominins including Neanderthals engaged in play, but I hypothesize that sports evolved when humans became self-domesticated. As noted above, it is primarily among domesticated species that adults play, and among the many reasons humans in every culture play sports, one is to teach cooperation and learn to restrain reactive aggression. Regardless of whether you are trying to beat your opponent to a pulp in a cage or impress the judges of a synchronized swimming competition, to be a “good sport” you have to play by the rules, control your temper, and get along with others. Sports also foster habits like discipline and courage that are crucial for proactive aggression such as warfare. Perhaps the Battle of Waterloo really was won on the playing fields of Eton.

Le scolaire n’est pas véritablement compatible avec l’extatique : c’est l’un des traits de l’enseignement que savait dispenser Heidegger, le plus déconcertant des professeurs de sa discipline. […] La philosophie, conçue comme une méditation de l’état d’exception, est dans sa conséquence ultime une dimension anti-scolaire. Car l’école incarne l’intérêt pour les états normaux […]. Sous le nom de code de « post-modernité » s’est installé, depuis au moins deux décennies, un état de conscience post-extrémiste dans lequel ressurgit une pensée des situations moyennes. […] De ce point de vue, il a une valeur civilisatrice que l’on doit approuver sans réserve dans une perspective citoyenne. Il ne faut pas oublier, du reste, que la démocratie implique en soi la culture des situations moyennes. L’esprit peut bien recracher les tièdes, la sagesse affirme, contre lui, que la tiédeur est la température de la vie. […] Quand on le comprend correctement, le temps présent continue plus que jamais […] à réclamer une pensée des grandes circonstances […]. Le plus extrême qu’il y ait à penser aujourd’hui se cache plutôt dans les routines de la révolution permanente, dont nous savons aujourd’hui qu’elle s’inscrit dans la dynamique interne des sociétés avancées propulsées par l’argent et dont on est forcé d’avoir l’impression qu’aucune révolution politique ne peut la rattraper.

The Reformation has changed the moral ideal, and elevated domestic and social life. The medieval ideal of piety is the flight from the evil world: the modern ideal is the transformation of the world. The model saint of the Roman Catholic is the monk separated from the enjoyments and duties of society...: the model of the saint of the Evangelical Church is the free Christian and useful citizen, who shows his piety in the performance of social and domestic duties, and aims at the sanctification of the ordinances of nature. The former tries to conquer the world by running away from its temptations -though after all he cannot escape the flesh, the world and the Devil in his own heart: the latter tries to conquer the world by converting it...The one flees from woman as a tempter: the other takes her into his heart, and reflects in the marriage relation the holy union of Christ with his Church. The one aims to secure chastity by abstinence: the other proves it in his family. The one renounces all earthly possessions: the other uses them for the good of his fellow-men...The daily duties and trials of domestic and social life are a better school of moral discipline than monkish celibacy and poverty. Female virtues and graces are necessary to supplement and round out the character of man. Exceptions there are, but they prove the rule.

The Reformation has changed the moral ideal, and elevated domestic and social life. The mediaeval ideal of piety is rhe flight from the evil world: the modern ideal is the transformation of the world. The model saint of the Roman Catholic is the monk separated from the enjoyments and duties of society...: the model of the saint of the Evangelical Church is the free Christian and useful citizen, who shows his piety in the performance of social and domestic duties, and aims at the sanctification of the ordinances of nature. The former tries to conquer the world by running away from its temptations -though after all he cannot escape the flesh, the world and the Devil in his own heart: the latter tries to conquer the world by converting it...The one flees from woman as a tempter: the other takes her into his heart, and reflects in the marriage relation the holy union of Christ with his Church. The one aims to secure chastity by abstinence: the other proves it in his family. The one renounces all earthly processions: the other uses them for the good of his fellow-men...The daily duties and trials of domestic and social life are a better school of moral discipline than monkish celibacy and poverty. Female virtues and graces are necessary to supplement and round out rhe character of man. Exceptions there are, but they prove the rule.

The Reformation has changed the moral ideal, and elevated domestic and social life. The mediaeval ideal of piety is the flight from the evil world: the modern ideal is the transformation of the world. The model saint of the Roman Catholic is the monk separated from the enjoyments and duties of society...: the model of the saint of the Evangelical Church is the free Christian and useful citizen, who shows his piety in the performance of social and domestic duties, and aims at the sanctification of the ordinances of nature. The former tries to conquer the world by running away from its temptations -though after all he cannot escape the flesh, the world and the Devil in his own heart: the latter tries to conquer the world by converting it...The one flees from woman as a tempter: the other takes her into his heart, and reflects in the marriage relation the holy union of Christ with his Church. The one aims to secure chastity by abstinence: the other proves it in his family. The one renounces all earthly processions: the other uses them for the good of his fellow-men...The daily duties and trials of domestic and social life are a better school of moral discipline than monkish celibacy and poverty. Female virtues and graces are necessary to supplement and round out the character of man. Exceptions there are, but they prove the rule.

Domestic violence starts with how we impulsively violet our kids in the name of discipline. Unknowingly to you, you are teaching them them that when you have power over another, that you can do anything to them as far as you believe you are correcting them..they will learn it, they will manifest it, and the cycle will continue.

permissive socially but disciplined domestically, tolerant in their hearts yet strict in their ways.

PINOCCHIO’s sexual politics follow this fascist lead: women quite literally inhabit a “separate sphere.” Procreation is transformed into an act of male creativity, which women merely ratify with their mysterious ability to “give life.” Women are also repositories of “morality,” encouraging virtues like honesty (although even this becomes a test of masculine self-control: Pinocchio, denying his naughtiness, is betrayed by a growing, ever more erect and unconcealable nose; learning virtue and getting this unruly organ under control are the same task.) The ideal society of PINOCCHIO, as of the Nazis, is a disciplined, all male, warrior culture nurtured by idealized feminine domestics.

The refurbished Cromwell must be speaking to something in contemporary culture and the job of the adapters is to figure out what that something might be. They must do so knowing that whatever it is, it is not primarily about religion. The religious background is important in both versions: More’s relentless pursuit of heretics, Cromwell’s sympathy for, and manipulation of, Protestant reformers, the willingness of those reformers to support Anne because she is on their side, Henry’s genuine conviction that God is punishing his sin. But it matters as historical setting, not as contemporary passion. There is no religious shortcut to engagement with these dramas, no assumption that Catholics will hiss Cromwell and cheer More and that Protestants will do the opposite. Some other connection must be forged. What makes Mantel’s Cromwell appealing to readers, audiences, and TV viewers is that he is rather like most of them. He is a middle-class man trying to get by in an oligarchic world. Thirty years ago, Mantel’s Cromwell would have been of limited interest. His virtues—hard work, self-discipline, domestic respectability, a talent for office politics, the steady accumulation of money, a valuing of stability above all else—would have been dismissed as mere bourgeois orthodoxies. If they were not so boring they would have been contemptible. They were, in a damning word, safe. But they’re not safe anymore. They don’t assure security. As the world becomes more oligarchic, middle-class virtues become more precarious. This is the drama of Mantel’s Cromwell—he is the perfect bourgeois in a world where being perfectly bourgeois doesn’t buy you freedom from the knowledge that everything you have can be whipped away from you at any moment. The terror that grips us is rooted not in Cromwell’s weakness but in his extraordinary strength. He is a perfect paragon of meritocracy for our age. He is a survivor of an abusive childhood,

He is a middle-class man trying to get by in an oligarchic world. Thirty years ago, Mantel’s Cromwell would have been of limited interest. His virtues—hard work, self-discipline, domestic respectability, a talent for office politics, the steady accumulation of money, a valuing of stability above all else—would have been dismissed as mere bourgeois orthodoxies. If they were not so boring they would have been contemptible. They were, in a damning word, safe. But they’re not safe anymore. They don’t assure security. As the world becomes more oligarchic, middle-class virtues become more precarious. This is the drama of Mantel’s Cromwell—he is the perfect bourgeois in a world where being perfectly bourgeois doesn’t buy you freedom from the knowledge that everything you have can be whipped away from you at any moment. The terror that grips us is rooted not in Cromwell’s weakness but in his extraordinary strength. He is a perfect paragon of meritocracy for our age. He is a survivor of an abusive childhood, a teenage tearaway made good, a self-made man solely reliant on his own talents and entrepreneurial energies. He could be the hero of a sentimental American story of the follow-your-dreams genre. Except for the twist—meritocracy goes only so far. Even Cromwell cannot control his own destiny, cannot escape the power of entrenched privilege. And if he, with his almost superhuman abilities, can’t do so, what chance do the rest of us have? This terror

Jewish, Islamic, Christian, and Catholic religions all traditionally believed it was within a husband’s purview to discipline his wife in more or less the same manner as he might discipline and control any other of his properties, including servants, slaves, and animals; of course, the holy texts—Koran, Bible, and Talmud—from which such beliefs stem were simply interpretations by (of course) men of the time. Some of these interpretations even gave instruction on the manner of wife beating, such as avoiding direct blows to the face, or making sure not to cause lasting injury.

The woman serves, not only her family; however, she also builds discipline, as a primitive mentor in domestic matters that become the values, dignity, and stability of society.

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