Firm Adherence Quotes

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However, this sceptic had one fanaticism. This fanaticism was neither a dogma, nor an idea, nor an art, nor a science; it was a man: Enjolras. Grantaire admired, loved, and venerated Enjolras. To whom did this anarchical scoffer unite himself in this phalanx of absolute minds? To the most absolute. In what manner had Enjolras subjugated him? By his ideas? No. By his character. A phenomenon which is often observable. A sceptic who adheres to a believer is as simple as the law of complementary colors. That which we lack attracts us. No one loves the light like the blind man. The dwarf adores the drum-major. The toad always has his eyes fixed on heaven. Why? In order to watch the bird in its flight. Grantaire, in whom writhed doubt, loved to watch faith soar in Enjolras. He had need of Enjolras. That chaste, healthy, firm, upright, hard, candid nature charmed him, without his being clearly aware of it, and without the idea of explaining it to himself having occurred to him.
Victor Hugo
It is my firm conviction that man has nothing to gain, emotionally or otherwise, by adhering to a falsehood, regardless of how comfortable or sacred that falsehood may appear. Anyone who claims, on the one hand, that he is concerned with human welfare, and who demands, on the other hand, that man must suspend or renounce the use of his reason, is contradicting himself. There can be no knowledge of what is good for man apart from knowledge of reality and human nature, and there is no manner in which this knowledge can be acquired except through reason. To advocate irrationality is to advocate that which is destructive to human life.
George H. Smith (Atheism: The Case Against God)
The theory of phlogiston was an inversion of the true nature of combustion. Removing phlogiston was in reality adding oxygen, while adding phlogiston was actually removing oxygen. The theory was a total misrepresentation of reality. Phlogiston did not even exist, and yet its existence was firmly believed and the theory adhered to rigidly for nearly one hundred years throughout the eighteenth century. ... As experimentation continued the properties of phlogiston became more bizarre and contradictory. But instead of questioning the existence of this mysterious substance it was made to serve more comprehensive purposes. ... For the skeptic or indeed to anyone prepared to step out of the circle of Darwinian belief, it is not hard to find inversions of common sense in modern evolutionary thought which are strikingly reminiscent of the mental gymnastics of the phlogiston chemists or the medieval astronomers. To the skeptic, the proposition that the genetic programmes of higher organisms, consisting of something close to a thousand million bits of information, equivalent to the sequence of letters in a small library of one thousand volumes, containing in encoded form countless thousands of intricate algorithms controlling, specifying and ordering the growth and development of billions and billions of cells into the form of a complex organism, were composed by a purely random process is simply an affront to reason. But to the Darwinist the idea is accepted without a ripple of doubt - the paradigm takes precedence!
Michael Denton (Evolution: A Theory in Crisis)
The fact is that libertarianism is not and does not pretend to be a complete moral or aesthetic theory; it is only a political theory, that is, the important subset of moral theory that deals with the proper role of violence in social life. Political theory deals with what is proper or improper for government to do, and government is distinguished from every other group in society as being the institution of organized violence. Libertarianism holds that the only proper role of violence is to defend person and property against violence, that any use of violence that goes beyond such just defense is itself aggressive, unjust, and criminal. Libertarianism, therefore, is a theory which states that everyone should be free of violent invasion, should be free to do as he sees fit, except invade the person or property of another. What a person does with his or her life is vital and important, but is simply irrelevant to libertarianism. It should not be surprising, therefore, that there are libertarians who are indeed hedonists and devotees of alternative lifestyles, and that there are also libertarians who are firm adherents of "bourgeois" conventional or religious morality. There are libertarian libertines and there are libertarians who cleave firmly to the disciplines of natural or religious law. There are other libertarians who have no moral theory at all apart from the imperative of non-violation of rights. That is because libertarianism per se has no general or personal moral theory. Libertarianism does not offer a way of life; it offers liberty, so that each person is free to adopt and act upon his own values and moral principles. Libertarians agree with Lord Acton that "liberty is the highest political end" — not necessarily the highest end on everyone's personal scale of values.
Murray N. Rothbard
To make his way, the Negro must have firm resolve, persistence, tenacity. He must gear himself to hard work all the way. He can never let up. He can never have too much preparation and training. He must be a strong competitor. He must adhere staunchly to the basic principle that anything less than full equality is not enough. If he compromises on that principle his soul is dead.
Ralph J. Bunche
[T]here cannot be a more certain symptom of the approaching ruin of a State than when a firm adherence to party is fixed upon as the only test of merit, and all the qualifications requisite to a right discharge of every employment, are reduced to that single standard.
Edward Wortley Montagu (Reflections on the Rise and Fall of the Ancient Republicks: Adapted to the Present State of Great Britain)
The kissing is soft to an almost abrupt firmness as our waists adhere. I then begin to question if I can feel my body as a controlling wave of this gratifying force travels from my legs to my face. Nadia is now glowing with a pleasurable subtleness that thanks me with every inhale and exhale as our bodies move. Her calm cool hands drag across the sides of my back from my buttocks to my shoulders. Down and up again she strokes and caresses me without missing a tune as if I were a beloved instrument played by its master virtuoso.
Luccini Shurod (The Painter)
In busy times there is also a temptation to let investments such as training take a back seat to getting the work out the door. Only adherence to the firm's principles and values prevents opportunistic behavior that may have short-term benefits but long-term adverse consequences.
David H. Maister (Strategy and the Fat Smoker; Doing What's Obvious But Not Easy)
Do not, cherie, ever think you cannot measure up to my expectations." "You might get tired teaching me things." His hand spanned the slim column of her throat so that her pulse was beating into the center of his palm. "Never. It will never happen. And I have much to learn from you.There has been no laughter in my life.You have brought that to me.There are many things you have brought to my life-feelings and emotions I could never experience without you." He bent to brush her mouth with his. "Can you not feel that I speak the truth?" Savannah closed her eyes as his mouth took possession of hers, as his mind merged firmly with hers. There was such an intimacy in sharing his thoughts and feelings. Gregori was intense in his hunger and need. There were no doubts in him, no hesitation. He knew they would always be together; he would accept nothing else.If something ever changed that,he would choose to follow her into the dawn. Gregori released her slowly, almost reluctantly. She stood very still, looking up at him, her blue eyes studying his face. "We can do this Savannah," he encouraged her softly. "Do not get frightened and try to run from your fate. Stay with me and fight." A small smile touched her mouth. "Fate. Interesting word to use. You make it sound like I've been sentenced to prison." She took a deep breath and made herself relax. "You're bad, but not quite that bad," she teased him. His white teeth gleamed, his predator's smile. "I am very bad, ma petite. Do not forget that if you wish to be safe." She shrugged casually, but her heart leapt in response. "Safety is not a concept I strictly adhere to," she ansered, her chin up. "That is a double-edged sword for me." Savannah burst out laughing, her natural sense of humor bubbling up. "You bet it is. I don't intend to make things easy for you. You've had your way for far too long.
Christine Feehan (Dark Magic (Dark, #4))
White wasn’t enthusiastic, but she couldn’t see any other option. She approved the deferred prosecution agreement, the first with a large company. In late October 1994 the Department of Justice filed criminal charges against Prudential Securities but then held off on pressing them on the condition that the firm adhere to reforming itself. The Department of Justice made the company put $ 330 million into a fund for the investors, doubling the fund that the SEC had set up the previous year. White said that she and her office made the decision not to indict formally out of fear for what would happen to Prudential’s eighteen thousand employees and to its clients.
Jesse Eisinger (The Chickenshit Club: Why the Justice Department Fails to Prosecute Executives)
obsession with sensual pleasures, holding firmly to sensual pleasures that khattiyas fight with khattiyas, brahmins with brahmins, and householders with householders.” “Why is it, Master Kaccāna, that ascetics fight with ascetics?” “It is, brahmin, because of attachment to views, adherence to views, fixation on views, addiction to views, obsession with views, holding firmly to views that ascetics fight with ascetics.
Bhikkhu Bodhi (In the Buddha's Words: An Anthology of Discourses from the Pali Canon (Teachings of the Buddha))
The idea persists that faith is a remnant of an ancient way of life, a way of knowing that asks for unthinking acceptance of a belief system or adherence to specific dogma. This may be the case for some spiritual traditions, but the Buddha insisted that his disciples investigate his teachings with the powers of reason, test them in the inner laboratory of meditation, and build their faith on a firm foundation of knowledge. As a result, faith in the Dharma implies faith in one's ability to recognize truth when it presents itself and to take responsibility for verifying it through analysis and meditative experience.
Dharma Publishing (Ways of Enlightenment (Buddhism for the West))
there are only five simple rules for getting by in the world of work. If you adhere to them, you will be an immense success in life, now and until the day you die. If you do not, you had better hope for a job in the government, join a union, or aspire to fulfill a quota. Here they are: 1. Listen carefully to instructions and never expect to be told anything a second time. 2. Do a complete job, and do it better than your supervisor expects you to do it. 3. Work diligently to the point of discomfort, and without interruption or complaint. 4. Complete all tasks in a timely manner, meaning as soon as possible. 5. If you run out of assigned tasks, look for other jobs to do that help others and the firm. That’s it: five rules to a happy, productive job, to a happy, productive life. Do
Jeffrey Tucker (Bourbon for Breakfast: Living Outside the Statist Quo)
The third feature which is of importance for romantic subjectivity within its mundane sphere is fidelity. Yet by ‘fidelity’ we have here to understand neither the consistent adherence to an avowal of love once given nor the firmness of friendship of which, amongst the Greeks, Achilles and Patroclus, and still more intimately, Orestes and Pylades counted as the finest model. Friendship in this sense of the word has youth especially for its basis and period. Every man has to make his way through life for himself and to gain and maintain an actual position for himself. Now when individuals still live in actual relationships which are indefinite on both sides, this is the period, i.e. youth, in which individuals become intimate and are so closely bound into one disposition, will, and activity that, as a result, every undertaking of the one becomes the undertaking of the other. In the friendship of adults this is no longer the case. A man’s affairs go their own way independently and cannot be carried into effect in that firm community of mutual effort in which one man cannot achieve anything without someone else. Men find others and separate themselves from them again; their interests and occupations drift apart and are united again; friendship, spiritual depth of disposition, principles, and general trends of life remain, but this is not the friendship of youth, in the case of which no one decides anything or sets to work on anything without its immediately becoming the concern of his friend. It is inherent essentially in the principle of our deeper life that, on the whole, every man fends for himself, i.e. is himself competent to take his place in the world. Fidelity in friendship and love subsists only between equals.
Georg Wilhelm Friedrich Hegel
However, this sceptic had one fanaticism. This fanaticism was neither a dogma, nor an idea, nor an art, nor a science; it was a man: Enjolras. Grantaire admired, loved, and venerated Enjolras. To whom did this anarchical scoffer unite himself in this phalanx of absolute minds? To the most absolute. In what manner had Enjolras subjugated him? By Free eBooks at Planet eBook.com 1119 his ideas? No. By his character. A phenomenon which is often observable. A sceptic who adheres to a believer is as simple as the law of complementary colors. That which we lack attracts us. No one loves the light like the blind man. The dwarf adores the drum-major. The toad always has his eyes fixed on heaven. Why? In order to watch the bird in its flight. Grantaire, in whom writhed doubt, loved to watch faith soar in Enjolras. He had need of Enjolras. That chaste, healthy, firm, upright, hard, candid nature charmed him, without his being clearly aware of it, and without the idea of explaining it to himself having occurred to him. He admired his opposite by instinct. His soft, yielding, dislocated, sickly, shapeless ideas attached themselves to Enjolras as to a spinal column. His moral backbone leaned on that firmness. Grantaire in the presence of Enjolras became some one once more. He was, himself, moreover, composed of two elements, which were, to all appearance, incompatible. He was ironical and cordial. His indifference loved. His mind could get along without belief, but his heart could not get along without friendship. A profound contradiction; for an affection is a conviction. His nature was thus constituted. There are men who seem to be born to be the reverse, the obverse, the wrong side. They are Pollux, Patrocles, Nisus, Eudamidas, Ephestion, Pechmeja. They only exist on condition that they are backed up with another man; their name is a sequel, and is only written preceded by the conjunction and; and their existence is not their own; it is the other side of an existence which is not theirs. Grantaire was one of these men. He was the obverse of Enjolras
Hugo
Much of the so-called environmental movement today has transmuted into an aggressively nefarious and primitive faction. In the last fifteen years, many of the tenets of utopian statism have coalesced around something called the “degrowth” movement. Originating in Europe but now taking a firm hold in the United States, the “degrowthers,” as I shall characterize them, include in their ranks none other than President Barack Obama. On January 17, 2008, Obama made clear his hostility toward, of all things, electricity generated from coal and coal-powered plants. He told the San Francisco Chronicle, “You know, when I was asked earlier about the issue of coal . . . under my plan of a cap and trade system, electricity rates would necessarily skyrocket. . . .”3 Obama added, “. . . So if somebody wants to build a coal-powered plant, they can. It’s just that it will bankrupt them because they’re going to be charged a huge sum for all the greenhouse gas that’s being emitted.”4 Degrowthers define their agenda as follows: “Sustainable degrowth is a downscaling of production and consumption that increases human well-being and enhances ecological conditions and equity on the planet. It calls for a future where societies live within their ecological means, with open localized economies and resources more equally distributed through new forms of democratic institutions.”5 It “is an essential economic strategy to pursue in overdeveloped countries like the United States—for the well-being of the planet, of underdeveloped populations, and yes, even of the sick, stressed, and overweight ‘consumer’ populations of overdeveloped countries.”6 For its proponents and adherents, degrowth has quickly developed into a pseudo-religion and public-policy obsession. In fact, the degrowthers insist their ideology reaches far beyond the environment or even its odium for capitalism and is an all-encompassing lifestyle and governing philosophy. Some of its leading advocates argue that “Degrowth is not just an economic concept. We shall show that it is a frame constituted by a large array of concerns, goals, strategies and actions. As a result, degrowth has now become a confluence point where streams of critical ideas and political action converge.”7 Degrowth is “an interpretative frame for a social movement, understood as the mechanism through which actors engage in a collective action.”8 The degrowthers seek to eliminate carbon sources of energy and redistribute wealth according to terms they consider equitable. They reject the traditional economic reality that acknowledges growth as improving living conditions generally but especially for the impoverished. They embrace the notions of “less competition, large scale redistribution, sharing and reduction of excessive incomes and wealth.”9 Degrowthers want to engage in polices that will set “a maximum income, or maximum wealth, to weaken envy as a motor of consumerism, and opening borders (“no-border”) to reduce means to keep inequality between rich and poor countries.”10 And they demand reparations by supporting a “concept of ecological debt, or the demand that the Global North pays for past and present colonial exploitation in the Global South.”11
Mark R. Levin (Plunder and Deceit: Big Government's Exploitation of Young People and the Future)
As a drop in the ocean you take part in the current, ebb and flow. You swell slowly on the land and slowly sink back again in interminably slow breaths. You wander vast distances in blurred currents and wash up on strange shores, not knowing how you got there. You mount the billows of huge storms and are swept back again into the depths. And you do not know how this happens to you. You had thought that your movement came from you and that it needed your decisions and efforts, so that you could get going and make progress. But with every conceivable effort you would never have achieved that movement and reached those areas to which the sea and the great wind of the world brought you. From endless blue plains you sink into black depths; luminous fish draw you, marvellous branches twine around you from above. You slip through columns and twisting, wavering, dark-leaved plants, and the sea takes you up again in bright green water to white, sandy coasts, and a wave foams you ashore and swallows you back again, and a wide smooth swell lifts you softly and leads you again to new regions, to twisting plants, to slowly creeping slimy polyps, and to green water and white sand and breaking surf. But from far off your heights shine to you above the sea in a golden light, like the moon emerging from the tide, and you become aware of yourself from afar. And longing seizes you and the will for your own movement. You want to cross over from being to becoming, since you have recognized the breath of the sea, and its flowing, that leads you here and there without your ever adhering; you have also recognized its surge that bears you to alien shores and carries you back, and gargles you up and down. You saw that was the life of the whole and the death of each individual. You felt yourself entwined in the collective death, from death to the earth’s deepest place, from death in your own strangely breathing depths. Oh – you long to be beyond; despair and mortal fear seize you in this death that breathes slowly and streams back and forth eternally. All this light and dark, warm, tepid, and cold water, all these wavy, swaying, twisting plantlike animals and bestial plants, all these nightly wonders become a horror to you, and you long for the sun, for light dry air, for firm stones, for a fixed place and straight lines, for the motionless and firmly held, for rules and preconceived purpose, for singleness and your own intent.
C.G. Jung (The Red Book: Liber Novus)
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.
Shulamit Blank (Fearless Parenting Makes Confident Kids)
Faithfulness means firmly adhering to the observance of a duty, keeping your word, fulfilling your obligations. It involves being loyal, constant, and reliable.
Bob Kauflin (Worship Matters: Leading Others to Encounter the Greatness of God)
Now James was a Yorkshireman,—and Yorkshiremen always seem firm adherers to the old proverb, that “None but fools wonder;” for there is no surprising them, even in their most unguarded moments, into an expression of astonishment and admiration.
Mrs. Alfred Gatty (Legendary Tales)
These outcasts, or osu, seeing that the new religion welcomed twins and such abominations, thought that it was possible that they would also be received. And so one Sunday two of them went into the church. There was an immediate stir, but so great was the work the new religion had done among the converts that they did not immediately leave the church when the outcasts came in. Those who found themselves nearest to them merely moved to another seat. It was a miracle. But it only lasted till the end of the service. The whole church raised a protest and was about to drive these people out, when Mr. Kiaga stopped them and began to explain. "Before God," he said, "there is no slave or free. We are all children of God and we must receive these our brothers." "You do not understand," said one of the converts. "What will the heathen say of us when they hear that we receive osu into our midst? They will laugh." "Let them laugh," said Mr. Kiaga. "God will laugh at them on the judgment day. Why do the nations rage and the peoples imagine a vain thing? He that sitteth in the heavens shall laugh. The Lord shall have them in derision." "You do not understand," the convert maintained. "You are our teacher, and you can teach us the things of the new faith. But this is a matter which we know." And he told him what an osu was. He was a person dedicated to a god, a thing set apart--a taboo for ever, and his children after him. He could neither marry nor be married by the free-born. He was in fact an outcast, living in a special area of the village, close to the Great Shrine. Wherever he went he carried with him the mark of his forbidden caste -long, tangled and dirty hair. A razor was taboo to him. An osu could not attend an assembly of the free-born, and they, in turn, could not shelter under his roof. He could not take any of the four titles of the clan, and when he died he was buried by his kind in the Evil Forest. How could such a man be a follower of Christ? "He needs Christ more than you and I," said Mr. Kiaga. "Then I shall go back to the clan," said the convert. And he went. Mr. Kiaga stood firm, and it was his firmness that saved the young church. The wavering converts drew inspiration and confidence from his unshakable faith. He ordered the outcasts to shave off their long, tangled hair. At first they were afraid they might die. "Unless you shave off the mark of your heathen belief I will not admit you into the church," said Mr. Kiaga. "You fear that you will die. Why should that be? How are you different from other men who shave their hair? The same God created you and them. But they have cast you out like lepers. It is against the will of God, who has promised everlasting life to all who believe in His holy name. The heathen say you will die if you do this or that, and you are afraid. They also said I would die if I built my church on this ground. Am I dead? They said I would die if I took care of twins. I am still alive. The heathen speak nothing but falsehood. Only the word of our God is true." The two outcasts shaved off their hair, and soon they were the strongest adherents of the new faith. And what was more, nearly all the osu in Mbanta followed their example.
Chinua Achebe (Things Fall Apart)
He remembered Virgil’s words. “Never belong to an ideology, by belonging you become winded. Even an ideology of liberation will ultimately ensnare its adherents.” There was truth to that. He remembered the battles, first of words, then of arms; battles between the democrats and republicans, between liberals and conservatives, between the Greens and the Capitalists, between labour and management; each side believed firmly in the rightful Ed’s of their ideas — if everyone were to agree with them the problems would be solved. Each side had its share of fundamentalists, people who believed in absolutes, in supremacy and rightfulness.
Harold Johnson
He remembered Virgil’s words. “Never belong to an ideology, by belonging you become winded. Even an ideology of liberation will ultimately ensnare its adherents.” There was truth to that. He remembered the battles, first of words, then of arms; battles between the democrats and republicans, between liberals and conservatives, between the Greens and the Capitalists, between labour and management; each side believed firmly in the rightful Ed’s of their ideas — if everyone were to agree with them the problems would be solved. Each side had its share of fundamentalists, people who believed in absolutes, in supremacy and rightfulness.
Harold R. Johnson (Corvus)
commonly to be had, and also that many others have since embraced the same truth which is owned therein, it was judged necessary by us to join together in giving a testimony to the world of our firm adhering to those wholesome principles by the publication of this which is now in your hand. And forasmuch as our method and manner of expressing our sentiments in this doth vary from the former (although the substance of this matter is the same), we shall freely impart to you the reason and occasion thereof. One thing that greatly prevailed with us to undertake this work was not only to give a full account of ourselves to those Christians that differ from us about the subject of baptism, but also the profit that might from thence arise unto those that have any account of our labors in their instruction and establishment in the great truths of the gospel, in the clear understanding and steady belief of which our comfortable walking with God, and fruitfulness before Him in all our ways, is most nearly concerned. Therefore, we did conclude it necessary to express ourselves the more fully and distinctly, and also to fix on such a method as might be most comprehensive of those things we designed to explain our sense and belief of. The Westminster Assembly Finding no defect in this regard in that fixed on by the Assembly,4 and after them by those of the Congregational
Particular Baptists (The London Baptist Confession of Faith of 1689 with Preface, Baptist Catechism, and Appendix on Baptism)
Between the particular case and the principle there is often a wide space which cannot always be traversed on a visible chain of conclusions, and where a certain faith in self is necessary and a certain amount of scepticism is serviceable. Here often nothing else will help us but an imperative maxim which, independent of reflection, at once controls it: that maxim is, in all doubtful cases to adhere to the first opinion, and not to give it up until a clear conviction forces us to do so. We must firmly believe in the superior authority of well-tried maxims, and under the dazzling influence of momentary events not forget that their value is of an inferior stamp. By this preference which in doubtful cases we give to first convictions, by adherence to the same our actions acquire that stability and consistency which make up what is called character.
Carl von Clausewitz (On War)
Tonight he was a firm adherent to the classic McCloud school of thought; plant bugs first, apologize later.
Shannon McKenna (Edge of Midnight (McClouds & Friends #4))
Riverstone: Viscount of tine stony grave Alive and well attended to; Deliverance beyond this day: I bid thee well along and thru. Despite the case at hand to see Before my eyes against me say: To rid me of my misery, A desperate call to riverine stay. The cult which led me to that place- A devil hooked on just romance-; My sister bled with solemn grace: A flower sti I I and yet to dance. Whatever for we shan't oblige For mystic chanting let alone The daemons and their just demise The daylight break to Riverstone. And well adhered to firm belief The dudgeon of a higher man Amidst my song of pear and leaf To take thee to a brighter land. A season of the greater arts A life of wealth, and will to bring The pristine health of desperate hearts- The kindness of a Druid king- And let alone the blessed face My own two eyes remember this Alone, beyond the steady race, To dance about the cold abyss. A presence well enchanted in The ways of light yet to demand My sister in the hands of sin A daughter of the ocean-brand. To sea she runs with ample stride The wave alone to render sti I I To peer along her way with pride My darling heart she kindly fills. And like the darling buds of May She dances from around and to Deliverance beyond this day: I bid thee well along and thru
Marc-Alexandre Gagnon (Memento Mori)
The idea of putting customers first and acting with integrity is gaining traction. Outdoor-gear retailer REI received adulation for adhering to its values when it announced that it would not only close its stores on Black Friday in 2015 but pay its employees to get outside. Contrast that with blood-test startup Theranos. CEO Elizabeth Holmes was lauded as “America’s youngest self-made billionaire,”12 and the firm was quickly valued at $9 billion. Then, testing showed that the company’s flagship Edison device, which purported to deliver test results from a single drop of blood, did not work.13 The federal government swiftly began investigating Holmes, with regulators not only revoking the company’s license to operate but suggesting a ban preventing Holmes from owning or operating a lab for two years. Walgreens Boot Alliance Inc. sued Theranos for $140 million, equivalent to the amount the drugstore giant had invested in the startup. 14 In the fall of 2016, Theranos announced it would be shutting down its blood-testing facilities and shed at least 40 percent of its workforce. 15
Brian de Haaff (Lovability: How to Build a Business That People Love and Be Happy Doing It)
The educational process requires that the parent adhere to the role of a kindly but firm adult. In reacting to a child who violates a limit, the parent must not become argumentative and verbose. The parent must not be drawn into a discussion about the fairness or unfairness of the limit. Neither should the mom or dad give a long explanation for it. It is unnecessary to explain to a child why he must not hit his sister, beyond saying that “people are not for hurting,” or why she must not break the window, beyond saying that “windows are not for breaking.” When
Haim G. Ginott (Between Parent and Child: Revised and Updated)
This principle, intelligently adopted, was firmly adhered to, that what properly belongs to a particular branch of work, or has been already put aside for a certain use, even though yet in hand, is not to be reckoned on as available for any other need, however pressing. Trust
George Müller (GEORGE MULLER COLLECTION (5-in-1): Biography, Autobiography, Answers to Prayer, Counsel to Christians, Preaching Tours and Missionary Labours)
In the Declaration of Independence, God is mentioned or referred to four times: as Creator who gives us “certain unalienable rights,” as a sovereign legislator (Laws of Nature and of Nature’s God), the ultimate authority as “the Supreme Judge of the world,” and having faith (a firm reliance on) in the guardian and protector of mankind (Divine Providence). Keep this in mind when Jefferson mentions natural rights referring to religious expression in his reply to the Danbury Baptists: Believing with you that religion is a matter which lies solely between man and his God, that he owes account to none other for his faith or his worship, that the legislative powers of government reach actions only, and not opinions, I contemplate with sovereign reverence that act of the whole American people which declared that their legislature would “make no law respecting an establishment of religion, or prohibiting the free exercise thereof,” thus building a wall of separation between Church and State. Adhering to this expression of the supreme will of the nation in behalf of the rights of conscience, I shall see with sincere satisfaction the progress of those sentiments which tend to restore to man all his natural rights, convinced he has no natural right in opposition to his social duties. I reciprocate your kind prayers for the protection and blessing of the common Father and Creator of man, and tender you for yourselves and your religious association, assurances of my high respect and esteem.[1] [1]  Thomas Jefferson, The Writings of Thomas Jefferson, Albert E. Bergh, ed. (Washington, D. C.: The Thomas Jefferson Memorial Association of the United States, 1904), Vol. XVI, pp. 281-282. This might be one of the only occurrences in American history where an individual’s written words have not only been purposefully divorced from their context, but the same words – taken from a private letter – are now used as the primary authority for a national public policy. Our
David Fiorazo (The Cost of Our Silence: Consequences of Christians Taking the Path of Least Resistance)
It is hard not to admire the gutsiness of this little paper, which was often a lone voice—certainly one of the loudest—in defending German democracy. It invited the wrath and fury of Hitler. It provoked him. It taunted him. And although the editors were adherents of a political point of view—that of the anti-Hitler Social Democrats—they were also firm believers that the Weimar Republic’s democratic principles were worth fighting for. The editors of the Munich Post, Martin Gruber, Edmund Goldschagg, Erhard Auer, and Julius Zerfass, were certainly not the only journalists of the Weimar Republic who deserve to be singled out for their courage as Hitler plotted paths to power.
Terrence Petty (Enemy of the People: The Untold Story of the Journalists Who Opposed Hitler)
TOPPING 1 cup (lightly packed) fresh flat-leaf parsley leaves 2 garlic cloves, peeled and coarsely crushed 2 shallots, peeled and thinly sliced 4 slices good white bread (4 ounces) 2 tablespoons good olive oil About ⅓ cup water Preheat the oven to 425 degrees. Rub the leg of lamb with the butter, and sprinkle it with the salt and pepper. Place in a roasting pan top side up, and bake for 20 minutes. FOR THE TOPPING: Meanwhile, put the parsley, garlic, shallots, and bread into a food processor, and process just enough to finely chop all the ingredients, or chop them by hand. Transfer to a bowl, and mix in the olive oil, gently tossing it with the other topping ingredients until the bread mixture is coated. (This will help hold the topping together on the roast, and the oil makes the bread crumbs brown beautifully.) After the lamb has baked for 20 minutes, tilt the pan, and use the fat that collects on one side to baste the lamb. Pat the crumb mixture gently but firmly over the top and sides of the lamb to make it adhere. Return the lamb to the oven, and reduce the heat to 400 degrees. Cook for another 30 minutes or so, or until the internal temperature registers 125 to 130 degrees for medium-rare meat. Transfer the lamb to an ovenproof platter, and keep it warm in a 150-degree oven. It should rest for 15 to 20 minutes before carving. Meanwhile, pour the water into the pan, and stir well with a wooden spatula to melt the solidified juices and mix the water with the drippings. Slice the lamb and serve it with these natural juices.
Jacques Pépin (The Apprentice: My Life in the Kitchen)
Let me repeat,” he says stonily, “so there can be no possibility of your misunderstanding the course I intend to pursue. I have spent my entire career with firm and loyal adherence to the platforms and beliefs of the political party I judge best suited to govern this great nation. Now that organization is being threatened by an influx of half-witted rabble, riffraff, and come-to-Jesus nuts. I will not accept that without a fight. I will not allow the party to which I have pledged my life, my fortune, and my sacred honor to become a haven for slum-dwellers, white trash, and the dregs of society who lack the intelligence, pedigree, and noble courage to steer the ship of state safely through the shoals of a complex and frequently hostile world.
Lawrence Sanders (The Lawrence Sanders Thriller Collection Volume Two: The Tomorrow File, The Passion of Molly T., and Capital Crimes)
A great lawyer is not only learned in the law, so that when the brief is laid before him he may place this fact with that. A great lawyer is also an artist. He is able to march into a land of untamed information and make it adhere to his own idea of order, creating a successful system where only chaos has hitherto reigned. In the mind of a great lawyer there exists a private tribunal of sense and feeling. He puts good with good, bad with bad, and resigns the false to the false. He strikes at vulnerable points in the evidence of others. He throws firm assertions into cloudy confusion. he finds the affinity that exists between actual events, connecting the everyday with the unexpected, and by weaving lines of testimony within and around the statements of strangers, through the most perplexing phases of fabrication, can bring the truth to light if it suits his client's case, or throw it into shadow if it doesn't. If he can master this art of light and dark, he can in the process become rather rich.
Jonathan Lee (The Great Mistake)
Curiosity is crucial to success. What worked yesterday is out-of-date today and forgotten tomorrow—replaced by a new tool or technique we haven’t yet heard of. Consider that the telephone took 75 years to reach 50 million users, whereas television was in 50 million households within 13 years, the internet in 4, . . . and Angry Birds in 35 days. In the tech era, the pace is accelerating further: it took Microsoft Office 22 years to reach a billion users, but Gmail only 12, and Facebook 9. Trying to resist this tide of change will drown you. Successful people in the digital age are those who go to work every day, not dreading the next change, but asking, “What if we did it this way?” Adherence to process, or how we’ve always done it, is the Achilles’ heel of big firms and sepsis for careers. Be the gal who comes up with practical and bat-shit crazy ideas worth discussing and trying. Play offense: for every four things you’re asked to do, offer one deliverable or idea that was not asked for.
Scott Galloway (The Four: The Hidden DNA of Amazon, Apple, Facebook, and Google)
Why is it that, Master Kaccana, that ascetics fight with ascetics?” “It is, brahmins, because of attachment to views, adherence to views , fixation on views, addiction to views, obsession with views, holding firmly to views that ascetics fight with ascetics.
Buddha Gautama
Divine law is reassuring. It gives us a firm foundation upon which to stand and provides a sense of security, because absolute truth is completely dependable. If you adhere to the laws or truths that govern any particular behavior, discipline, or activity, you will achieve the outcomes you desire. Jesus Christ admonished us to “know the truth, and the truth shall make you free.”3 Truth literally frees us from the bondage
Russell M. Nelson (Heart of the Matter: What 100 Years of Living Have Taught Me)
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JSG Design and Build Ltd
It is the realisation of, and firm adherence to, that which is ever existent that deserves the name siddhi or attainment. Attainment of miraculous powers, is like attaining them in dreams. When he wakes up what becomes of them? Will those who have brushed aside the unreal and got established in the Real be confounded by these?
Ramana Maharshi
November 1963, the administration adhered firmly to the position that the insurgency in the South had to be defeated and that no diplomacy should be undertaken until that result was ensured. Negotiations should be entered into only when there was nothing to negotiate. Note here that American officials were not merely skeptical of what negotiations might bring; they were downright fearful of the likely results.
Fredrik Logevall (Choosing War: The Lost Chance for Peace and the Escalation of War in Vietnam)
Fortunately for investors, two substantial funds management organizations adhere to high fiduciary standards, adopted in the context of corporate cultures designed to serve investor interests. Vanguard and TIAA-CREF both operate on a not-for-profit basis, allowing the companies to make individual investor interests paramount in the funds management process. By emphasizing high-quality delivery of low-cost investment products, Vanguard and TIAA-CREF provide individual investors with valuable tools for the portfolio construction process. Ultimately, a passive index fund managed by a not-for-profit investment management organization represents the combination most likely to satisfy investor aspirations. Following Mies van der Rohe’s famous dictum—“less is more”—the rigid calculus of index-fund investing dominates the ornate complexity of active fund management. Pursuing investment with a firm devoted solely to satisfying investor interests unifies principal and agent, reducing the investment equation to its most basic form. Out of the enormous breadth and complexity of the mutual-fund world, the preferred solution for investors stands alone in stark simplicity.
David F. Swensen (Unconventional Success: A Fundamental Approach to Personal Investment)
The courage to see the Infinite Game—to see the purpose of business as something more heroic than simply making money, even if it’s unpopular with the finite players around us—is hard. True Courage to Lead holds the company and its leadership to a much higher standard than simply acting within the bounds of the law. Only when organizations operate on a higher level than federal, state and local laws can we say they have integrity. Which, incidentally, is the actual definition of integrity—firm adherence to a code of especially moral or artistic values: incorruptibility. Indeed, the pursuit of a Just Cause is a path of integrity. It means that words and actions must align. It also means that there will be times when leadership must choose to ignore all the voices calling for the company to serve the interests of those who don’t necessarily believe in the Cause at all.
Simon Sinek (The Infinite Game)
It was a joy to see those new units do the Forward March, About Face and Company Halt; and afterwards, when they were dismissed, they took to chatting, and later, through the open windows of the barracks one could hear voices booming in chorus, disputing such matters as absolute truth, analytic versus synthetic a priori propositions, and the Thing-in-itself, for their collective minds had already attained that level. Various philosophical systems were hammered out, till finally a certain battalion of sappers arrived at a position of total solipsism, claiming that nothing really existed beyond itself. And since from this it followed that there was no King, nor any enemy, this battalion was quietly disconnected and its members reassigned to units that firmly adhered to epistemological realism. At about the same time, in the kingdom of Atrocitus, the sixth amphibious division forsook naval operations for navel contemplation and, thoroughly immersed in mysticism, very nearly drowned. Somehow or other, as a result of this incident, war was declared, and the troops, rumbling and clanking, slowly moved towards the border from either side. The law of Gargantius proceeded to work with inexorable logic. As formation joined formation, in proportion there developed an esthetic sense, which reached its apex at the level of a reinforced division, so that the columns of such a force easily became sidetracked, chasing off after butterflies, and when the motorized corps named for Bartholocaust approached an enemy fortress that had to be taken by storm, the plan of attack drawn up that night turned out to be a splendid painting of the battlements, done moreover in the abstractionist spirit, which ran counter to all military traditions.
Stanisław Lem (The Cyberiad)
[F]ollowers of Christ think differently than others. . . . Where do we look for the premises with which we begin our reasoning on the truth or acceptability of various proposals? We anchor ourselves to the word of God, as contained in the scriptures and in the teachings of modern prophets. Unless we are anchored to these truths as our major premises and assumptions, we cannot be sure that our conclusions are true. Being anchored to eternal truth will not protect us from the tribulation and persecution Jesus predicted (Matthew 13:21), but it will give us the peace that comes from faith in Jesus Christ and the knowledge that we are on the pathway to eternal life. . . . We oppose moral relativism, and we must help our youth avoid being deceived and persuaded by reasoning and conclusions based on its false premises. . . . We reject the modern idea that marriage is a relationship that exists primarily for the fulfillment of the individuals who enter into it, with either one of them being able to terminate it at will. We focus on the well-being of children, not just ourselves. . . . “God has commanded that the sacred powers of procreation are to be employed only between man and woman, lawfully wedded as husband and wife.” That declaration is not politically correct but it is true, and we are responsible to teach and practice its truth. That obviously sets us against many assumptions and practices in today’s world--the birth of millions of innocent children to unwed mothers being only one illustration. . . . Of course, we see the need to correct some long-standing deficiencies in legal protections and opportunities for women. But in our private behavior, as President Gordon B. Hinckley taught many years ago about the public sector, we believe that any effort “to create neuter gender of that which God created male and female will bring more problems than benefits.” . . . When we begin by measuring modern practices and proposals against what we know of God’s Plan and the premises given in the word of God and the teachings of His living prophets, we must anticipate that our conclusions will differ from persons who do not think in that way. But we are firm in this because we know that this puts us on safe ground, eternally. . . . [Some] persons . . . mistakenly believe that God’s love is so great and so unconditional that it will mercifully excuse them from obeying His laws or the conditions of His Plan. They reason backward from their desired conclusion, and assume that the fundamentals of God’s eternal law must adhere to their concepts. But this thinking is confused. The love of God does not supersede His commandments or His Plan. . . . The kingdom of glory to which we are assigned in the final judgment is not determined by love but by the law that God has given us--because of His love--to qualify us for eternal life, “the greatest of all the gifts of God” (D&C 14:7). Those who know that truth will surely think differently about many things than those who do not. . . . We cannot escape the conclusions, teachings, and advocacy of modern Pharisees. We must live in the world. But the teaching that we not be “of the world” (John 15:19; 17:14, 16) requires us to identify error and exclude it from our thinking, our desires, and our actions. [CES Evening with a General Authority, Feb. 8, 2013]
Dallin H. Oaks
The body’s initial response to a noxious local insult is to produce a local inflammatory response with sequestration and activation of white blood cells and the release of a variety of mediators to deal with the primary ‘insult’ and prevent further damage either locally or in distant organs. Normally, a delicate balance is achieved between pro- and anti-inflammatory mediators. However, if the inflammatory response is excessive, local control is lost and a large array of mediators, including prostaglandins, leukotrienes, free oxygen radicals and particularly pro-inflammatory cytokines (p. 72), are released into the circulation. The inflammatory and coagulation cascades are intimately related. The process of blood clotting not only involves platelet activation and fibrin deposition but also causes activation of leucocytes and endothelial cells. Conversely, leucocyte activation induces tissue factor expression and initiates coagulation. Control of the coagulation cascade is achieved through the natural anticoagulants, antithrombin (AT III), activated protein C (APC) and tissue factor pathway inhibitor (TFPI), which not only regulate the initiation and amplification of the coagulation cascade but also inhibit the pro-inflammatory cytokines. Deficiency of AT III and APC (features of disseminated intravascular coagulation (DIC)) facilitates thrombin generation and promotes further endothelial cell dysfunction. Systemic inflammation During a severe inflammatory response, systemic release of cytokines and other mediators triggers widespread interaction between the coagulation pathways, platelets, endothelial cells and white blood cells, particularly the polymorphonuclear cells (PMNs). These ‘activated’ PMNs express adhesion factors (selectins), causing them initially to adhere to and roll along the endothelium, then to adhere firmly and migrate through the damaged and disrupted endothelium into the extravascular, interstitial space together with fluid and proteins, resulting in tissue oedema and inflammation. A vicious circle of endothelial injury, intravascular coagulation, microvascular occlusion, tissue damage and further release of inflammatory mediators ensues. All organs may become involved. This manifests in the lungs as the acute respiratory distress syndrome (ARDS) and in the kidneys as acute tubular necrosis (ATN), while widespread disruption of the coagulation system results in the clinical picture of DIC. The endothelium itself produces mediators that control blood vessel tone locally: endothelin 1, a potent vasoconstrictor, and prostacyclin and nitric oxide (NO, p. 82), which are systemic vasodilators. NO (which is also generated outside the endothelium) is implicated in both the myocardial depression and the profound vasodilatation of both arterioles and venules that causes the relative hypovolaemia and systemic hypotension found in septic/systemic inflammatory response syndrome (SIRS) shock. A major component of the tissue damage in septic/SIRS shock is the inability to take up and use oxygen at mitochondrial level, even if global oxygen delivery is supranormal. This effective bypassing of the tissues results in a reduced arteriovenous oxygen difference, a low oxygen extraction ratio, a raised plasma lactate and a paradoxically high mixed venous oxygen saturation (SvO2). Role of splanchnic ischaemia In shock, splanchnic hypoperfusion plays a major role in initiating and amplifying the inflammatory response, ultimately resulting in multiple organ failure (MOF). The processes involved include: • increased gut mucosal permeability • translocation of organisms from the gastrointestinal tract lumen into portal venous and lymphatic circulation • Kupffer cell activation with production and release of inflammatory mediators.
Nicki R. Colledge (Davidson's Principles and Practice of Medicine (MRCP Study Guides))