Hyde Government Quotes

But when nobody punishes you, you have to do it yourself, and there’s no release date on that. We’re always harder on ourselves than any governing body could ever get away with being.

After all, as a junior minister in Her Majesty’s government, Andrea enjoyed the sort of anonymity you’d hope for in one of the better witness protection programmes.

One clue’s to be found in the fact that irony is still around, bigger than ever after 30 long years as the dominant mode of hip expression. It’s not a rhetorical mode that wears well. As Hyde (whom I pretty obviously like) puts it, “Irony has only emergency use. Carried over time, it is the voice of the trapped who have come to enjoy their cage.” 32 This is because irony, entertaining as it is, serves an almost exclusively negative function. It’s critical and destructive, a ground-clearing. Surely this is the way our postmodern fathers saw it. But irony’s singularly unuseful when it comes to constructing anything to replace the hypocrisies it debunks. This is why Hyde seems right about persistent irony being tiresome. It is unmeaty. Even gifted ironists work best in sound bites. I find gifted ironists sort of wickedly fun to listen to at parties, but I always walk away feeling like I’ve had several radical surgical procedures. And as for actually driving cross-country with a gifted ironist, or sitting through a 300 page novel full of nothing but trendy sardonic exhaustion, one ends up feeling not only empty but somehow… oppressed. Think, for a moment, of Third World rebels and coups. Third World rebels are great at exposing and overthrowing corrupt hypocritical regimes, but they seem noticeably less great at the mundane, non-negative task of then establishing a superior governing alternative. Victorious rebels, in fact, seem best at using their tough, cynical rebel-skills to avoid being rebelled against themselves—in other words, they just become better tyrants.

Finance seems pretty real.” “Well, it’s not. Let me tell you. It’s not. It’s just a value we agree to put on things. It used to be numbers on a piece of paper. Now it’s numbers in digital memory.” “But the numbers represent real money. Right?” “There is no real money. Not anymore. The banks just make it up. We just create these numbers, more and more with every year that goes by. We use the numbers to keep some people up and other people down. Used to be there was a gold standard, but you’re too young to remember that. The government used to own gold, and paper money represented it. But what does it represent now?

Irony in postwar art and culture started out the same way youthful rebellion did. It was difficult and painful, and productive—a grim diagnosis of a long-denied disease. The assumptions behind early postmodern irony, on the other hand, were still frankly idealistic: it was assumed that etiology and diagnosis pointed toward cure, that a revelation of imprisonment led to freedom. So then how have irony, irreverence, and rebellion come to be not liberating but enfeebling in the culture today’s avant-garde tries to write about? One clue’s to be found in the fact that irony is still around, bigger than ever after 30 long years as the dominant mode of hip expression. It’s not a rhetorical mode that wears well. As Hyde (whom I pretty obviously like) puts it, “Irony has only emergency use. Carried over time, it is the voice of the trapped who have come to enjoy their cage.” 32 This is because irony, entertaining as it is, serves an almost exclusively negative function. It’s critical and destructive, a ground-clearing. Surely this is the way our postmodern fathers saw it. But irony’s singularly unuseful when it comes to constructing anything to replace the hypocrisies it debunks. This is why Hyde seems right about persistent irony being tiresome. It is unmeaty. Even gifted ironists work best in sound bites. I find gifted ironists sort of wickedly fun to listen to at parties, but I always walk away feeling like I’ve had several radical surgical procedures. And as for actually driving cross-country with a gifted ironist, or sitting through a 300 page novel full of nothing but trendy sardonic exhaustion, one ends up feeling not only empty but somehow… oppressed. Think, for a moment, of Third World rebels and coups. Third World rebels are great at exposing and overthrowing corrupt hypocritical regimes, but they seem noticeably less great at the mundane, non-negative task of then establishing a superior governing alternative. Victorious rebels, in fact, seem best at using their tough, cynical rebel-skills to avoid being rebelled against themselves—in other words, they just become better tyrants. And make no mistake: irony tyrannizes us. The reason why our pervasive cultural irony is at once so powerful and so unsatisfying is that an ironist is impossible to pin down. All U.S. irony is based on an implicit “I don’t really mean what I’m saying.” So what does irony as a cultural norm mean to say? That it’s impossible to mean what you say? That maybe it’s too bad it’s impossible, but wake up and smell the coffee already? Most likely, I think, today’s irony ends up saying: “How totally banal of you to ask what I really mean.” Anyone with the heretical gall to ask an ironist what he actually stands for ends up looking like an hysteric or a prig. And herein lies the oppressiveness of institutionalized irony, the too-successful rebel: the ability to interdict the question without attending to its subject is, when exercised, tyranny. It is the new junta, using the very tool that exposed its enemy to insulate itself.

Today, many Protestant churches describe themselves as evangelical, but they have drifted far from the positions of the original Protestants. They still reject the pope, but the fact that many of them are governed by a pope-like, charismatic, and visionary leader calls out for protest and reformation.

An example of this activism was rendered by one of America’s newest and most controversial sects, the Mormons. Joseph Smith, the movement’s founder, was a committed restorationist, and in October 1841 he sent his personal Apostle, Orson Hyde, on a pilgrimage to Jerusalem. Climbing the Mount of Olives, Hyde erected an altar and beseeched God to “restore the kingdom unto Israel—raise up Jerusalem as its capital, and continue her people [as] a distinct nation and government.” Mormons would later integrate that prayer into their liturgy and, on the site of Hyde’s altar, build a branch of Brigham Young University.

But when nobody punishes you, you have to do it yourself, and there’s no release date on that. We’re always harder on ourselves than any governing body could ever get away with being. “To

Home Economics & Civics What ever happened to the two courses that were cornerstone programs of public education? For one, convenience foods made learning how to cook seem irrelevant. Home Economics was also gender driven and seemed to stratify women, even though most well paid chefs are men. Also, being considered a dead-end high school program, in a world that promotes continuing education, it has waned in popularity. With both partners in a marriage working, out of necessity or choice, career-minded couples would rather go to a restaurant or simply micro-burn a frozen pre-prepared food packet. Almost anybody that enjoys the preparation of food can make a career of it by going to a specialty school such as the Culinary Institute of America along the Hudson River in Hyde Park, New York. Also, many colleges now have programs that are directed to those that are interested in cooking as a career. However, what about those that are looking to other career paths but still have a need to effectively run a household? Who among us is still concerned with this mundane but necessary avocation that so many of us are involved with? Public Schools should be aware that the basic requirements to being successful in life include how to balance and budget a checking and a savings account. We should all be able to prepare a wholesome, nutritious and delicious meal, make a bed and clean up behind one’s self, not to mention taking care of children that may become a part of the family structure. Now, note that this has absolutely nothing to do with politics and is something that members of all parties can use. Civics is different and is deeply involved in politics and how our government works. However, it doesn’t pick sides…. What it does do is teach young people the basics of our democracy. Teaching how our Country developed out of the fires of a revolution, fought out of necessity because of the imposing tyranny of the British Crown is central. How our “Founding Fathers” formed this union with checks and balances, allowing us to live free, is imperative. Unfortunately not enough young people are sufficiently aware of the sacrifices made, so that we can all live free. During the 1930’s, most people understood and believed it was important that we live in and preserve our democracy. People then understood what Patrick Henry meant when in 1776 he proclaimed “Give me liberty or give me death.” During the 1940’s, we fought a great war against Fascist dictatorships. A total of sixty million people were killed during that war, which amounted to 3% of everyone on the planet. If someone tells us that there is not enough money in the budget, or that Civic courses are not necessary or important, they are effectively undermining our Democracy. Having been born during the great Depression of the 1930’s, and having lived and lost family during World War II, I understand the importance of having Civics taught in our schools. Our country and our way of life are all too valuable to be squandered because of ignorance. Over 90 million eligible voters didn’t vote in the 2016 presidential election. This means that 40% of our fellow citizens failed to exercise their right to vote! Perhaps they didn’t understand their duty or how vital their vote is. Perhaps it’s time to reinvigorate what it means to be a patriotic citizen. It’s definitely time to reinstitute some of the basic courses that teach our children how our American way of life works. Or do we have to relive history again?

Democracy is a most accommodating and charming form of government, full of variety and diversity,

As for our own age, Habermas speaks of “a refeudalization of the public sphere,” what with the fusion of news and advertising, the corporate ownership of media, the return of government secrecy, the intrusion of celebrity into politics,